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!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 113
The Give-Away Dance was brought to Little Fork about forty years ago by twoo
Cass Lake or Leech Lake Chippewa, Pe.nigwane and Aja'uw. "We heard they were
dancing it a few nights in Minnesota. Then it spread all over. These old men
got plenty of goods for
it."
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 64, p. 78
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 68
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 65
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 113
The Squaw Dance came from the Nett Lake Ojibwa. "An old man, named
Te.bwe.wedan gave it to Chief Namepok about twenty years ago. Chief Namepok
gave piles of new dry goods for it... Tw.bwe.wedan came to us with his dance
because he knew it was payment time, and we were all getting money...
p. 114. ... Tw.bwe.wedan had taught his customers to construct a hall of
specific design as part of the dance-complex purchased. ...
p. 132. An advanced doctor will sometimes go to another locality to learn its
methods. This interst is almost entirely scholarly,though it enhances the
student's prestige and so bringshim increments in goods. Chief George went for
this reason to his "father's brother" te.bwe.wa.dan, at Nett Lake,
Minn.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 103.
Mrs. Wilson's first husband, Tom, left everything to her when he died. "He
never mentioned his mother or brother. He got the nurse (he died in the
hospital of appendicitis) to write out his will." He left her his life-stock,
house, boat, house-furnighings, et., as her exclusive property. So she
converted all into cash and went to live with her widowed mother on Long Sioux
reserve. But she still kept her cash for herself,b eing under no obligation to
give naything to her mother, and conducting her economic life apart though
under her mother's
roof.
!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.)
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 82-3.
Wa.bani'gwane. bi'.k, Daylight Feather, married Tommy Woods at Northwest Bay.
They had three children, and then Tommy left her because she had other men and
would not go to church with him. Then she married an American Ojibwa,
Gidaga:k, Spotted Breated Loon. This marriage lasted a winter and a summer,
and then he left her because she enjoyed other men. She stayed with a white
man in a logging camp, and this allinace lasted through the winter. In the
spring the white manleft, and she married Bat'i'.s at Northwest Bay. He
brought to Manitou. They had two children, and then Bat'i.s and a child died
of influenza. She remained a widow for five years, and then for a short time
took John Bunyan away from his wife. Two yeas later she married Dan Hawk, her
sister's brother-in-law. She has remained at Manitou since Ba'ti'.s brought
her there.
p. 141. Midwife in 1932 on the Manitou reserve. Practiced about 40 years.
"No
gens."
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 129.
Women are restricted to lesser offices in the Midewiwin. HOwever one Little
Fork woman was known to be a head mide. The title is called kitchi we.bit.
Her name was White Goose, wa.bi
wewe.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 110. Wa:ba.s owned
the [Sun] Dance at Dominion City. He had dreamet it long previous, but had not
then announced
it...
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 71
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 126
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 126
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 9
Brother, or males of my generation of the group into which I may not marry, man
speaking. The term includes parallel cousin, wife's sister's husband, wife's
father's sister's son, wife's mother's brother's son, fellow totemite, chums.
1. Nitckiwa.'zi
2. Ni.tchi (or) ni.'dji. Thewe are abbreviated forms of
#1.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 9
Brother, or males of my generation of the group into which I may not marry, man
speaking. The term includes parallel cousin, wife's sister's husband, wife's
father's sister's son, wife's mother's brother's son, fellow totemite, chums.
1. Nitckiwa.'zi
2. Ni.tchi (or) ni.'dji. Thewe are abbreviated forms of
#1.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 9
Brother, or males of my generation of the group into which I may not marry, man
speaking. The term includes parallel cousin, wife's sister's husband, wife's
father's sister's son, wife's mother's brother's son, fellow totemite, chums.
1. Nitckiwa.'zi
2. Ni.tchi (or) ni.'dji. Thewe are abbreviated forms of
#1.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 9
Brother, or males of my generation of the group into which I may not marry, man
speaking. The term includes parallel cousin, wife's sister's husband, wife's
father's sister's son, wife's mother's brother's son, fellow totemite, chums.
1. Nitckiwa.'zi
2. Ni.tchi (or) ni.'dji. Thewe are abbreviated forms of
#1.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 9
Brother, or males of my generation of the group into which I may not marry, man
speaking. The term includes parallel cousin, wife's sister's husband, wife's
father's sister's son, wife's mother's brother's son, fellow totemite, chums.
1. Nitckiwa.'zi
2. Ni.tchi (or) ni.'dji. Thewe are abbreviated forms of
#1.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 9
Brother, or males of my generation of the group into which I may not marry, man
speaking. The term includes parallel cousin, wife's sister's husband, wife's
father's sister's son, wife's mother's brother's son, fellow totemite, chums.
1. Nitckiwa.'zi
2. Ni.tchi (or) ni.'dji. Thewe are abbreviated forms of
#1.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 10
Brother-in-law (sometimes extensions are made)
Woman speaking ni.'nim
Man speaking
ni.'ta