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!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 48
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 35
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 34--Sam has six
Bear sons. These sons are fairly likely to remain long in the locality instead
of scattering elsewhere because this village has a relatively ample provision
of agricultural
clearings.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 35
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 35
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 35
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 35
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 35
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 60-61
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 59, named Beba:mbe,
Raining Now and Again
p. 92, p. 103. Sam Bombay's father voiced his deathbed will to his daughter
and son-in-law. He left his son Sam his Mide rattle and some new clothes. He
left a canoe to his daughter. He left a tent, gun and his sacred Mide
birchbarks to his widow. The latter is determined not to bequeath the
birchbarkks to anyone in her manily. Her osn has become a Christian, and she
detests her husbands brothers, and she does not care to leave these articles to
anyone else. So she offered to sell the birchbarks to the writer. Thus, valued
property passed irretrievably out of any Indian family. This decision was not
unusual or impoper. Her son, Sam, likewise considered selling the writer his
inherited rattle.
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 known 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.
p. 133. Sam Bombay's father did bad medicine because all his children except
Sam died. He was a great mide."
p. 137. Leonard Wilson asked his sister's father-in-law, Old Bombay, to teach
him [hunting magic], and he paid him. Old Bombay taught Leonard one of the
"ten" different kinds of hunting medicine, "the best one." But Leonard later
abandoned it because none of the other young people on the reserve throubled
with such
means.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 28
"Albert Meyveel wants Edna Bombay, so he makes his home with the Bombays, and
works for them milking cows, cleaning corn, and anything else. Edna's father
can't pay him, and he says he does not want money anyway." During the entire
five months of this servitude Edna was not at the Bombay home but in a nearby
town earning a little
money.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 141.
Has had emergency experience as a
midwife.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 17. Sam Bombay
left his first wife because of like suspicions [of adultery].
p. 25. [brother-in-law to Leonard Wilson]
p. 26. Sam Bombay calls his father-in-law wife and brother-in-law alike
kije.'nab. Mrs. Wilson's (Cree) grandfather had some (Ojibwa) cross- and
parallel-cousins who were his "good friends" from whom he could borrow money,
and so he called them alike ndjiwam.
p. 34, he has six Bear sons
p. 59, Cross-cousin marriage was a preferred form among his people at Buffalo
Point seventy-fie miles to the West.
p. 70. Sam Bombay's grandfather's on both sides had two wives each. The wives
of Sam's father's father were not sisters "because the old man got them from
different places", and their dodem names are not recalled. The wives lived at
opposite ends of a long tent, each having her separate fire, cooking, and
children. "The old man took turns with each woman."
p. 80, p. 84. Sam Bombay is exceedingly jealous of his lovely wife, but he
has remained devoted to her although the same jealousy caused him to leave the
wife of his youth.
p. 92. Sam Bombay. At wabidonewiza.geigan (40 miles east of Winnipeg) the
same grounds had passed patrilineally from Sam Bombay's great-grandfather
through is father. Then the Whites moved there, so Sam's father left and found
grounds personally at Dryberry Lake. This is fifty miles east of Kenora. Sam
and his father went there because the Kenora peole had told them of the good
trapping. They had adjacent grounds. TGhen Sam married Christina Wilson, went
to live at her home, and was invited to trap on the grounds of his
father-in-law at Addison Lake, near Atikoken. Sam soon struck his grounds
adjacent to those of his father-in-law. He told his father, who therefore came
out there and claimed grounds. They were the only ones there at the time. The
country was rich with a variety of game, and good furred animals. Soon, the
step-father of Sam's mother-in-law, John Bunyan, came out, and claimed
neighboring grounds. They were followed by Mrs. Wilson's adopted white sister
and her French husband, Pete Vin. Then "strangers" began to impose: George
REdhawk and Albert Medicine. "They set traps on our grounds... they said
nobody owned the land... they were just crazy for the furs."
In the meantime, Sam's father had become an absentee owner of Dryberry. He
would return every now and again to trap there, and thus reassert his claim.
Sometimes he gave the grounds temporarily to his son and his son-in-law, Pete
Pine, the two brothers-in-law hunting together. Finally, he gave the grounds
altogether to Pete, at the latter's request, and no one else trapped there
regularly.
There were the people who used to trap at this lake with Sam's father's father:
his two wives, a brother-in-law, sometimes his brothers and father, sometimes
his cousins with their wives and families,his son, his son-in-law. Five or six
families of close bilateral relatives woudl "go together" on adjacent grounds.
Sam did not know of any rule of inheritance. A man traps on or alongside of
his father's grounds, or on those of his father-in-law "depending on how they
get along together." Then the grandson may inherit according to the residence
of his parents, and according to the ties of affection between him and nay
member of the senior generation. A man may leave his grounds to his son, or
brother, or son-in-law as Pete Pine above. His choice is affected by
friendship: he will select a person with whom he has trapped; who is a good
trapper; who will "know how to take care" of the grounds; and one he thinks
would like to have the grounes. He will leave it to a son or gbrother or
son-in-law when he knows that they will look after his widow and children.
p. 94. In 1926, Sam made $1,000 from the pelts he had trapped. Wit this, he
bought for himself a cow, a horse and a car.
p. 138. Sam Bombay once had a large feast at his Atikoken trapping grounds to
which he invited Bunyan (step-father of his mother-in-law), John Wilson (second
husband of his mother-in-law), Leonard and Albert Wilson (brothers-in-law),
Harry Kavanaugh (no relative, but a neighbor), Pete Vin (white husband of the
whote girl who is his mother-in-law's adoptedsister), and George Swanso (no
realtive, but a boarder with Mrs. Wilson). That is, his guests included the
extended family and
friends.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 67, Bella Bones
(Manitou) married the brother-in-law of her mother's sister, i.e. a "father's
brother". "So Bella and her aunt were both Mrs. Archie!"
p. 80, Bella Bones' first marriage was at fourten in 1926; her husband was
thirty-five. Her second marriage was at seventeen to Charlie Hawk who was
twenty-five. Charlie had been married before at eighteen. None of the men
mentioned, except Bella Bones' husband, had been married prvious to the age
given.
p. 82. A man at Lake of the Woods used to beat his wife because she could not
bear children, and he said that he would leave her. He did, and took up with
Bella Bones, about thirty-two years his junior. The Indian Agent tried to
interfere, but the man's wife said she wished her husband to remain a year with
Bella just to prove to him that he was the guilty (ie.e. sterile) party.
Finally, the Agent forced the deserter to
return.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 38, Johnny Bones
claimed a Bullhead Dodem. He was Cree, and like his people, totemless. Living
in an Ojibwa community, he wanted to be Ojibwa; hence his claim.
p.
106
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 74-5
Madeline Bones had been brought up by her mother's mother, old Mrs. Blackbird,
as her parents were dead. When fifteen years old she had married against her
grandmother's wish. Her grandmother tok her away immediately and sent her to
the Catholic School. Madeline had inherited some money from her father, and
rumor had it that her grandmother was trying to keep Madeline single so that
the money would all come into her hands. When Madeline was eighteen, she
married Albert Wilson, aged eighteen, of course against her grandmother's will.
The next morhing the old woman came to Albert's home where the couple was
staying. She slapped Madeline in the face and said she would call the police.
Madeline said, "Go get them. And I'll tell them how you spent my money on
drink!" And she stayed with Albert. The old lady continued to be very
antagonistic to Albert, the interpretation put on it was that she wanted
Madeline's money. The winter of their marriage, Madeline accompanied her
husband to the trapping grounds. The following winter she remained on the
reserve because she was pregnant. She stayed with her mother-in-law "but she
used to go often to see her grandmother... she thougth a lot of her
grandmother. She would go out even in the wet to see her grandmother." Then
she became ill, and her grandmother vented her spleen on the absent Ablert by
removing Madeline and all of her possessions to her home. When the time came
for childbirth, Madeline was brought to her mother-in-law because the latter
was a midwife. Then she fell sick again, and her grandmother again took her
away. Her grandmother would not permit Albert to remain with Madeline; he
could visit only occasionally. Madeline complained that her grandmother was
squandering all her money. But there she stayed until her death, her
grandmother having been successful both in her desire to break the marriage and
in her desire to care for Madeline.
p. 105-6. Sometimes people attempt to manipulate the disposal of a dead
person's property. This was suspected in the cae of Madeline Bone's property.
Gilbert Blackbird, her mother's brother, claimed that she had died intestate.
But old Blackbird, her grandfather, stood up in the "dancing place" and claimed
to quote Madeline that "all the good thigns hould be left to them... the
bedstead and clothes (this violates the religious notions), the boom and a pup
to keep them company." They gave away some old clothes. "I suppose the clothe
couldn't fit them. They didn't say a word about the baby Madeline had left..."
The grandparents had behaved the same high-handed way during Madeline's
lifetime. It was known that they extorted drink money from her and tried to
keep control of her checks.
p. 128. Madeline Bones was baptized as a baby, and attended the Catholic
school until her marriage. After her marriage she became ill with tubercuosis.
Then her grandmother called the tcisaki, Bob Moje, to divine. He discovered
tht Madeline was ill as a consequence of
baptism....
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 71
Old Brown had two wives, unrealted, one Muskrat and one Caribou, and from
different localities. They got along agreeably. They lived together, each in
a separate half of the house.
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.
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.
p. 124. The nanandawi iwewinini and tcisaki are equally respected. Often a man
owns both specialties (they are complementary inasmuch as one diagnoses and the
other treats bodily ills); for example, Billy M'Ginnis, Old Brown, Bob Moje.
... The tcisaki and nanandawi iwewinini cooperate with one another and also
with the third great doctoring profession, the mide. Thenanandawi may advise
his patient to consult a tcisaki, and the latter may be advised by his spirits
to have the patient go through the Midewiwin. Or, the nanadawi may himself
advise this. Since it frequently happens that one man possesses all three
abilities--as, Bob Moje and Billy M'Ginnis, the patient is likely to use the
one man in all three capacities, and medical advice then assumes the appearance
of economic monopoly.
p. Old Brown ("Litle Boy with the Big Belly") bi godjigwiwiza:s is mother's
brother to Billy because his father was blood brother to Billy's father's
mother.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 65, is accused of
having stolen his step-daughter away from school to be his wife; had a child
with
her.
!SOUR: Ruth Landes. Ojibwa Sociology. Columbia, 1937. p. 42