Notes for George Chief M'GINNIS

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 34, only surviving
offspring were girls

Notes for Harold M'GINNIS

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 16.  Harold
M'Ginnis died leaving three children; his wife takes care of two of them, and
his mother of the third."
 p. 34, died before having any
children

Notes for Isaac M'GINNIS

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 105.
 When Isaac M'Ginnis died, his father Jacob burned the bark tent with
everythign in it but Isaac's Mide sack, Mide drum, "fire-bag", containing
flint, tinder and tobacco, and gun because Isaac had bequeathed these to his
father.

Notes for Jack M'GINNIS

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 71, Seven years ago
Jack M'Ginnis had two wives at Manitou.  They were unrelated.  One was a woman
from Grassy River, a Bullhead.  The other was Emma Chief, a Bear.  Each woman
would take turns leaving Jack through jealousy or some other rage.  Once both
women left him.  Emma having gone first, when the Grassy River woman left, Jack
went to Emma's house and stayed with
her.

Notes for Jack M'GINNIS

!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 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. 139. [practioner of] third specialty ... macKiKiwabo.ke, herb-brewing.
This covers all the Ojibwa drug realm not covered by the [other] two
specialities... [including among the] most prominent herbalists at
Manitou.

Notes for Jacob M'GINNIS

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 105, p. 131
[brother of father of Chief
George]

Notes for Pat M'GINNIS

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 34, lost all of his
children
 p. 65, is accused of having stolen his step-daughter away from school to be
his wife.
 p. 94. Pat M'Ginnis could not understand the concept of inheritance.  He knew
only that a person owned his own trappnig grounds.  ... Boys begin to trap at
about twelve years, staying for at ime with the father.  But at about fifteen
years, the boy will strike out for his personal grounds. Women will do the
same, but at abut eighteen years.  If a sibling is unmarried, he or she may
stay in the camp of the maried sibling, but ill have independent grounds for
trapping.  This was the case with Pat and his unmarried sister.  Then Pat
became a widower, and his sister stayed in the shack of a White man, so he
joined them.  But the trapping grounds were
separate.

Notes for Tom M'GINNIS

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 49  Twenty or
twenty-five years ago, at Little Fork, Tom M'Ginnis died.  At the reinstatement
ceremony, four years later, his father's brother led his (Tom's) wife up to
Tom's younger brother Bob, seated her there and said "they would not let her
go."  Had she not complied, she would have been cut up about the ears and hair
in punishment, because levirate and sororate obligations were not to be
slighted.  When Bob died, she was again to giwenige but she did not because at
her husband's deathbead she was requested in marriage by a brother of
Bob's.

Notes for MAJOR

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 77

Notes for Jim MAJOR

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 77

Notes for John MAJOR

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 77
 Katie's second husband was John Major (Bear Dodem).  "He slept with her at her
father's place for aweek", then he stayed with her for two months at the home
of his elder brother Jim Major.  Then he went to hunt at Rainy Lake.
 p.
80

Notes for Pete MAJOR

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 58

Notes for Jim "Big_Jim" MCLEOD

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 65

Notes for Dave MEDICINE

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 132
 People sometimes have their [mide] paraphenalia burned after their death.
Dave Medicine requested his wife and brother to do this for
him.

Notes for Albert MEYVEEL

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 28

Notes for Bob Moje MO:JE

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 48
 p. 124. Thenanandawi 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.

Notes for MOOSE_DODEM

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 70

Notes for John MORRIS

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 43, he is William
Rogers' gens-mate, ie.
brother.

Notes for MUSKRAT_DODEM

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 70