Notes for N'gittci anicina:beminan "WISE_MAN"

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 3, recognized as
n'gittchi anicina:beminan, "wise man" 'because he does a lot of Grand Medicine
and he takes care of funerals.'  Twhenty-five years younger than
Na'mepok.

Notes for Ocka'bewis "YOUNG_MAN"

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 3
"Young man", appointed by government chief from "among his sons, or brothers,
or
nephews."

Notes for nitckiwas_a.s' "YOUNGER_BROTHER

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 10
Juniority indicated by a suffix, -a.s, or -i.s  Thus younger brother
  nitckiwas
a.s'

Notes for nici.'me "YOUNGER_SIBLING

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 9
Younger sibling (no sex distinction)
                 1. nici.'me
  The infant sibling can also be called
                 2. n dji.'s ma
.s

Notes for ARCHIE

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 67

Notes for Joe BANGI

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 38, claimed to be a
Bullhead, and thus denied the white paternity recognized by the community.  In
this case it seems that claiming a dodem was tantamount to insisting on
legitimacy.

Notes for Ba:mbigi:jigweb BEAR_DODEM

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 70, Mrs. Charlie
Speaker's father, Ba:mbigi:jigweb, (Bear Dodem) had two wifes, "one was a
yhoung Caribou and one was an old Muskrat", and unrealted.  They lived in a
house at Little Forks.  Each wife had a separate room and did her spearate
cooking. "This man liked one wife best and he lived with her most and had more
children by her.  The other wife had only one daughter, and so she was free and
could go where she liked.  She would go berry-picking, and on her return she
would give some dried berries to the other woman to cook for her husband.  Some
women get along nicely and help one another.  This old man lived with his two
women till the end..... the Government could not take onw away from him because
they had been married so long and had kids."  He could keep wives because he
was a great Mide doctor, a tcisaki, and
nanandawi'iwe.

Notes for BIG_FACE

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 68, p. 71
 Big-Face had a wife, but his wife's sister lived in the house and with him as
well.  He had his son Fred by his siter-in-law, but it was always stated that
this woman never was "married".  Big-Face's wife never seemed to object that
her husband lived with her sister and the two women and the man were almost
always
together.

Notes for Fred BIG_FACE

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 68

Notes for BLACK

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 15

Notes for BLACK

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 14.  "This son
'gets the best of everyting in clothes and grub, and his sisters go without.
They [sisters and parents] think a lot of him, though he is good for nothing
and has a nose like a carrot [from drink].'  The brother in his turn acts as
his siter's guardian.  He has a voice in his sister's choice of a husband,
sometimes the power of veto and sometimes advisory.  Formerly he would receive
a part or the whole of the bride price, were such given.  A woman in
difficulties thinks first of going to her brother for
help."

Notes for BLACK

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 14

Notes for BLACK

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 14

Notes for Fred BLACK

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 124
 There have recently been several nanandawi iwewininis on the Manitou
reserve: Old Bombay, Jack M'Ginnis #2, Billy B'binnis (no relation to Jack),
Old Brown (classificatory mother's brother to Billy), Dan Hawk, Mrs. Jack
Namepok, Fred Black.  The dogma is that there can be no tramsission of power
between persons.  However, it is nknown that the doctor must purchase the
knowledge of certain herbal remedies from a senior; so it may be conjectured
that this is also one avenue of acquaintance with the more esoteric features of
the profession... Billy M'Ginnis bought herbal knowledge from old Brown and the
latter often took his young nephew to doctor with
him.

Notes for BLACKBIRD

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 71, Blackbird's
father married three sisters, but he preferred the youngest and lived most with
her.

Notes for Edith BLACKBIRD

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 74-5
 p. 106. Old Mrs. Blackbird behaved the same way towards's Madeline's parents.
"Mrs. Blackbird's daughter died.  She had lots of nice clothes, two trunks
full... and a sewing machine, stove, table, bureau, sideboard, canoe, clock,
chairs, bed, washing-machine, wringer, tubs, irons, looking-glass, dishes,
glassware, pails, dishpans, bake-pans, kettles, betclothes, curtins and blinds,
a house, a canvas tent, another stove... Her husband had bought all this. When
she died, she soiled her matteress.  So people said, burn it.  But her mother
dragged it away secretly with other things.  She told her son-in-law he nad
nothing to do with it and that she needed the things for madeline.  Johnny let
her do it it... and he was left with just nothing. He asked for the canoe and
tent... she wouldn't give them."  This is a striking instance of the liberties
that can be taken by a bold individual.  The old lady simply laid cliaim to the
goods; and both her son-in-law and her granddaughter alllowed her to have her
wish.  If these did not contest her, nobody else could, because nobody else
owned the goods.  The most other people could do would be to hate Mrs.
Blackbird.
 p. 108. The right eye and left side of Edith Bone's moth were twisted for
about a month, and she was out of her mind for about two weeks.  She had
influenza and died. Of course it as bad (Mide) medicine.  They were jealous of
her because she had nice clothes.  That's what Edith said when she was out of
her mind, and she was always talking about money... 'where's that money I put
here? They're jealous of me because they want my money.'  Maybe it was a woman
who got jealous and got a doctor to do that to Edith.
 Of Edith's mother, old Mrs. Blackbird, Mrs. Wilson said, "She would have liked
to kill Albert (her granddaughter's husband) because she wanted her
granddaughter's
money."

Notes for Gilbert BLACKBIRD

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 17

Notes for Bob BLUESKY

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 135. The funeral of
... Bob Bluesky, belong to the Eagle sib and to the Manitou band number one,
was conducted by Dan Hawk, mother's brother of the deceased.  Dan Hawk was
assisted by Namepok, the classificatory grandfather (mother's father's brother)
fo the deceased.  These two mide doctors were both members of the Caribou sib
and of Manitou band nubmer
one.