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!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 40-41, totemic
"brother" to Christina Bombay's
father
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 64, unmarried
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 113
Ke.jigwaan at Shepeshking Bay (Rainy Lake) lost his mother. "He was lonely
and his mind was wandering, so the manido pitied him and gave him a dance so he
coudl amuse himself. It was a Give-Away dance. But we call it a "dance given
by a dream" na.pajigan'
ni.mitwin.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 67, Kenauins at Net
Lake, Minnesota married her son-in-law "though her daughter was still living".
This was seven years ago, and they are still living together at Net Lake. "The
daughter because ashamed of her mother and went to work in a store", i.e. she
left the reserve for a nearby white
town.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 113
... shortly after, the American Ojibwa "came out of Big Fork to Little Fork,
and gave the drum (i.e. the songs and the dancing built about this drum) to
Chief George's father, Kijigo:ke; Kijigo:Ke was chief of the Little Fork band.
In return, "they had to give them piles of goods... it wouldn't be very nice if
he didn't give them anything." i.e., if he did not pay them for this dance
commodity. Everybody at Little Fork contributed to the piles, and therefore
the band owns connunally and has the right to hold the pow-wow
dance.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 64
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 16
p. 23. Billy M'Ginnis' wife was Jim Kavanaugh's cross-cousin. Once Jim
returned from a hunting trip and stopped to see his relatives. He asked
Billy where his, Billy's wife, Mary was, and Billy pointed out the room. Jim
went in and put his arm around Mary's neck. ... "Billy has had nothing to do
with me since then."
p. 34, she and three of her four children died of tuberculosis 1935-1937
p. 78. Billy's next wife was Mary Hunter, Caribou. He stayed in her mother's
houe til he built his own house.
p. 104. When the last Mrs. Billy M'Ginnis died, she bequeathed many things to
her mother. Her husband faithfully gave these to his mother-in-law. Becaus
the old lady received so much "people talked as if they were jealous of her."
Billy also gave thigns to Mrs. Joe Namepok because she had helped to care for
his wife, and to his father's sister, and to Amy M'Ginnis because she also had
helped.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 113
... Then they went to Long Sioux reserve and gave the drum to old Blackbird's
father, Mawadubine.s. Antoher pile of goods. Blackbird inhrited the dance.
The dance has eight offices, all hereditary. Blackbird left the dance to the
Hortons (they were classificatory brothers through their fathers, who were
blood brothers), but "they won't bother with it becaus they are shy two men.'
That is, the inheritance of two offices ran out. If Horton were really
interested, he could hire two men from any of the other bands, but then the
dance would lose its local
character.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 132
The birchbarks of Ten Feathers, Medassogoneb, had been burned at Redgut Bay
since Medassogoneb had no family to bequeath them
to.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 131, Great Hawk's
... four sons (Namepok, Kekekobine.s, Kebega.bau, and Mi'sgosge.ke.k) were all
headmen [of the
mide].
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 59, he was named
Mijakigi:jik, Falling from the
Sky
!NAME: /;{:\;,^,\',[ Nijekia'nnakwat "Sky reaches to the ground"
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p.
64
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 3
Na'mepok inherited the Canadian title of "chief" from his father, but is
recognized only by the government, not by the Indians.
p. 13 When Chief Namepok (about fifty years ago) asked Joe (his son) to bring
water and Joe refued, Namepok would put the pail in Joe's hand and lead him to
the river and make him bring the pail up again. Next time Joe would go when he
was told, and there was no need for
beatings.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 65,
Ne':naiga':bawitan
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 110.
Ne:nakawigi:jibweb attended the [sun] dance in June 1907 and brought it to
Buffalo
Point.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 65
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 62--Kavanaugh's
parallel cousin, Ni:ta, Kavanaugh's mother's "brother" (parallel cousin),had
asked Kavanaugh'smother's father for Kavanaugh as husband for
his--Ni:ta's--daughter. The old man refused, because therelationship was "too
close." Kavanaugh's mother's mother and mother's sister agreed. "To marry a
cross-cousin is like marrying a sister."
p. 81. Ni:ta married John Namepok's parallel cousin, and they had a child. He
left her to live with Jack M'Ginnnis' wife. His first wife's relatives
ridiculed him, calling him "Jack M'Ginnis number two." The original M'Ginnis
took another wife. Ni:ta's first wife married a brother of the first M'Gillis.
Ni:ta's second wife died of tuberculosis, so he married Emma Chief.
Sheherself had been married six times, "and never a widow." He left her and
married a woman from Grassy River Reserve. He brought her to his home at
Manitou, left her, and remarried Emma who lived nearby. All this took fifteen
years, and it all took place on the Manitou reserve. Mrs. Wilson said, "silly
work!"
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 65, married the son
of her parallel
cousin.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 60-1
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 66,
uja':wackiugi:jigweb, Blue Skies, has a classificatory brother of the same sib,
named Packwa:kundib' Bald Head. (Bald Head is the "brother" of Blue Skies
through some distant kinship as well as by gens. But Sam did not know how to
trace the
kinship.)