Notes for MUSKRAT_DODEM

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 71

Notes for Chief NAMEPOK

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 58, p. 80
 Chief Nameopk's uncle at nineteen married a woman of twenty-one.
p. 83. [one of the seven monogamous men of the past generation].  Closely
related "brothers and cousins" with Kekekobine.s (Caribou), Pepamanakwa't
(Caribou), Chief Namepok (Caribou), RedHawk and Charlie Hawk (Caribous),
Nauuka'mik (Eagle), and Chief George (Bear).
 p. 84. The impulse of the moment will cause ... one relative to send bad
medicune to another, and what is worse, a man to accuse his brother of this
openly (Namepok), etc.
 p. 123. Pask'kwe'.ige. This means "one who lets blood by piercing a blood
vessel."  Chief Namepok, Jim Horton and his brother Sandy Horton all practice
this skill, which is learned in dreams like other techniques of doctoring.
 p. 130. When Namepok was headman for successive ceremonies, he saw to it that
the rotation principle was observed.  For Madeline Bones' first ceremony, he
had his brother's son Dan Hawk for ni:ga:ni, or "leader", his brother Charlie
Hawk as "steersman," his daughter Katie as one of the six officers of least
importance, likewise the wife and daugter of his deceased cross cousin Chief
George.  At Madeline's second ceremony, he replaced Dan Hawk with is
(unrelated) sib mate Sandy Horton.  Charlie Hawk was replaced by Mrs. Hawk, his
daughter was replaced by Mrs. Charlie Speaker (unrealted to Namepok), Chief
George's daughter was replaced by her sister.
 p. 133. "Namepok said to his brother, Ke.ke.kobines, 'you must be doing bad
medicine... that's why our children and grandchildren are dying.' And
Ke.ke.kobine.s didn't answer a word."
 p. 135, p. 136. Chief Namepok consulted the tcisaki, Bob Moje, regarding his
son's drowning, and Bob divined that it was caused by water-spritis of whom
Namepok had unwittingly dremat, and whom he had unwittingly ignored.  So
Namepok was advised to make annual spring offerings to these spirits.  "It's
like buying protection from them."
 p. 138. [practicioner of] second minor doctoring specialty... ciga.gowe'iwe,
causing gagging and vomiting.  Treatment is realistic.  The medicine is given
for any stomach ailment, or bad cough.
 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 Harry NAMEPOK

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 34, moved
"recently" [in 1937] to Ponemah, married at Ponemah; "whence this locality
recently acquired a new gens line.  If Harry removes to Canada, which
is possible because his relatives live there, Ponemah will again have no
ducks.

Notes for Jack NAMEPOK

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 64, p. 80
  Some fifteen years ago, Jack Namepok at thirty-five married a woman of
thirty.
 p. 84.  Jack Namepok used to be jealous of his wife's numerous affairs.  Now
he is seemingly indifferent, though he lives with his wife and sees her
lovers.

Notes for Joe NAMEPOK

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 13

Notes for Joe NAMEPOK

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

Notes for John NAMEPOK

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

Notes for Katie NAMEPOK

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 64, p. 77
 Billy's younger half-brother Pete then married Katie.  They stayed a month in
the house of Katie's brother Charlie, then they went to the house of Pete's
half-sister, Mrs. Jack Namepok, who however is married to Katie's brother.
After five or six years they built their own house.  Katie's father stays with
them.
 p. 80. Katie Namepok was about seventeen at her first marriage, which was bout
1914; her husband was about twenty-four.  This man, George, had been married
before at about nineteen.  Her second marriage at eighteen was to a man who was
"pretty old," i.e. he was about twenty-eight.  He was already a widower.  Her
third marriage at twenty was to a man of twenty who himself had already been
married.  Her fourth marriage at twenty-three was to a previously unmarried man
of twenty.
 p. 82. Katie Namepok is now about thirty years old and has been married four
times.  When she did not like the way her husband streated her, "she left them
till she found the right one."  She left her first husband George, because he
became "mean and jealous and kicked her."  She returned to her father.  He did
not like the breaking of the marriage (he is one of the monogamous seven).
George himself had left his first wife, whom he married before Katie, because
she had carelessly let the infant be burnt.  Katie left her second husband,
John Major, because he too "was mean and jealous, and wouldn't let her go to
dances."  She left her third huysband, Billy M'Ginnis, because he did not sleep
with her and would say, "You are only my cook."  All this happened on the one
reserve.

Notes for Pat NAMEPOK

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 135; funeral
conducted by Nauka'mik.

Notes for Sam NAMEPOK

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 135; funeral
conducted by Nauka'mik.

Notes for Mary NELSON

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 65, "though Mary
claims to be without a dodem.  Besides, the Indians claim that Pete and Mary
are distant siblings as ell.  Thus, "Mary's mother went with a lot of different
men but Mary's father was big Jim McLeod, for he boasted about when he was
drunk, though Mary's mother would try to claim somebody else as the father of
her daughter.  Now big Jim's father and Pete Hunter's father were brothers
through their fathers, who wre brothers through their grandfathers who were own
brothers."

Notes for OLD_NAMEPOK

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 32
 Adik'
 page 34. Manitou Band #2 includes largely Bear and Caribou
 page 35. Old Namepok and is four Caribou brothers, four sons and a large
number of (Caribou) nephews have remained because of relatively ample provision
of agricultural
clearings.

Notes for PEARSON

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 34

Notes for PEARSON

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 34

Notes for PEARSON

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 34

Notes for PEARSON

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 34

Notes for PINE

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 60-61

Notes for PINE

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 60-61, Pete Pine's
sister married the other son of Sam's father's sister.  Pine and Sam's sister
had a daughter.  Pine's sister and Sam's cross-cousin had a son.  With general
approval, Pine's daugher and his sister's son, Ogima:s, Little Chief, were
maried at Cepeckacin
Bay.

Notes for PINE

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 60-61

Notes for (Hunter) PINE

!SOUR: Ruth Landes.  Ojibwa Sociology.  Columbia, 1937.  p. 61