Here it is folks:
This is the Gathering of the Potawatomi for 2011.
Held at Wilson, MI in the beautiful Upper Peninsula of Michigan.
Hosted by the Hannahville Potawatomi of Michigan.
Nin se Neaseno.
2011 Potawatomi Gathering
Tentative Agenda
more information coming soon!
Tuesday, August 9th: Travel day, arrivals and rest up
Wednesday, August 10th: Lighting of Sacred Fire (early morning), All Potawatomi Tribal Council meeting and Economic Developement conference
Thursday, August 11th: Golf Tournament (possible golf banquet/entertainment), Gathering registration begins at the Gathering Grounds
Friday, August 12th: Registration continues… Full programs of various subjects: i.e., cultural geneology, basket making, hand drum making, other arts and crafts. Language conference, Youth conference, sports events, tours of community. Pow Wow Grand Entry/Parade of Nations at 7:00 p.m. (eastern time)
Saturday, August 13th: Registration continues… Full programs of various subjects: i.e., cultural geneology, basket making, hand drum making, other arts and crafts. Language conference, Youth conference, sports events, tours of community. Community Feast at 4:00 p.m. Pow Wow at 6:00 p.m. Give-a-ways. Transfer of Staff to next year’s host, The Nottawaseppi Band of Huron Potawatomi
Sunday, August 14th: Bama Pii, Send off of Family and Friends
Monday, March 21, 2011
Sunday, March 20, 2011
Some stories for you today....
Some Anishinabeg star stories.....
Hau wawidan node atsokanen.....
Nin se Neaseno.
Anishnabe Star Stories
From: http://www.virtualmuseum.ca/Exhibitions/Cosmos/english/introduction/index.html
In our Anishinabe culture, only our "stargazers", some of whom are known as the Wabeno-innin, the "Morning star Men" or "The Men of the Dawn", are privileged to have a full knowledge of the Sky world. Much of their knowledge is sacred in nature and is used only under special circumstances associated with religious matters.
But there are many well-known stories of the Sky world which are told for the lessons they offer about our relationship to all creation. To this day, such stories are remembered and told by respected storytellers in our communities. In the summertime when the plants are awakened and the animals are roaming about, we cannot talk about these things, as they might hear us say something that could offend them. We can speak of these things only in the winter when the spirits are resting.
Learn about Grandfather Sun, Grandmother Moon, and Mother Earth.
According to the teachings of the Anishinabe culture of central North America, the first of all the mothers, Nokomis or Grandmother Moon, dwells in the heavens near her daughter, Mother Earth. From there, Nokomis keeps watch over her children, gently leading them through the night. Mother Earth nourishes and cares for all her children in the plant, animal, and human worlds. Just as life comes from Mother Earth, it returns to her, completing the circle of life. Each day, Grandfather Sun, the "one who brings morning", gives light and warmth to his children. Together, Mother Earth and Grandfather Sun provide the gift of life to all. The heartbeat of Mother Earth is echoed in the drumbeat of the Anishinabe. Even Wolf, who sings to the Moon, bids us not to forget our beginnings with Nokomis, our Grandmother.
Seven sisters ignore their father's instructions and descend to Earth in a basket.
The Anishinabe of Central North America believe that seven sisters ignored their father's (the Moon's) instructions and descended to Earth in a basket to dance and sing when their father was "low in the sky." On one of their visits, one of the young women was captured by a human being and fell in love with him. The couple was taken to the Sky world in a basket lowered to Earth by the bride's sisters. While Grandfather Sun disapproved of the marriage, out of his love for his daughter he permitted the couple to visit on Earth from time to time. As for the remaining sisters, Grandfather Sun sent them to live further from the Earth, and to this day, they can hardly be seen.
One storyteller from the Fort Alexander Reserve in Manitoba, Canada, has explained the seasonal appearance and disappearance of the Pleiades with the story of seven children who loved to dance and play.
According to the Anishinabe of Central North America, seven children loved to dance and play, rather than help their parents in camp. The children's mother went to seek advice on this problem and was told to place stones on their food. It was hoped that the children would appreciate the value of hard work if they were forced to remove the stones from their food before they could eat it. Unfortunately, this plan did not work. One day, the children danced so hard, they danced up into the sky where they can be seen to this day. Although you can clearly see them in the winter, they cannot be seen in the summer. It is believed that during the summer months, when ceremonies and dances are being celebrated by humans, the children join them, returning to the heavens with the onset of winter.
To the Anishinabe, the Pleiades is also known as the "Hole in the Sky" and is closely connected with religious beliefs.
The Fisher: Part of the Big Dipper
The story of Fisher is unusual because most Anishinabe stories about the Big Dipper describe it as a Great Bear. The Fisher is a small fox-sized animal related to the weasel.
Fisher was a great hunter. He lived in the winter world with humans, birds, and other animals. Many times the winter was so severe that they would run out of food.
The Anishinabe of Central North America say that many animals perished from the cold and the lack of food during winter. One day he decided that their only hope was to go to the summer world and bring back the warm weather. But the villagers and animals of the summer world were not willing to share summer, so Fisher called all the winter animals and birds together to discuss what should be done. Muskrat, who lived between the two seasons, was the only one that knew summer was hidden on a faraway island. In the centre of this island, there stood a lodge and on the wall of this lodge, hung the bag of summer. No one could get near it, for it was closely guarded by Sandhill Crane and Frog. Even when all the summer creatures went out to hunt, these two guardians always stayed behind. If anything was seen approaching the island, all the hunters jumped into their canoes to go and see what it was. It would be extremely difficult for the winter animals to obtain the bag of summer.
A plan was created, and the time came for Fisher and his friends to make their move. Owl flew towards the lodge where Crane and Frog sat guarding their precious treasure. Owl landed and peeked inside to see where the bag was hanging. Next, Muskrat was sent to gnaw the hunter's paddles to the breaking point. The strongest swimmer of all the long-legged animals, Caribou, started to swim towards the island. As soon as the hunters spotted him, they jumped into their canoes and began paddling towards him. Caribou swam as fast as possible away from the island until the paddles broke and the hunters were stranded on the lake. Caribou then doubled back in to the lodge, catching Frog and Crane by surprise. He quickly grabbed the bag and ran until he met the winter animals. They took turns carrying the secret bag of summer into their world. When the summer animals finally drifted to shore, they began to track the winter animals to recover their secret bag of summer, finally catching sight of Fisher, who was now carrying the bag. Fisher took to the trees to flee from the summer animals, but he could not climb high enough to escape the hunter's arrow, which struck him.
The arrow took him clear into the dark northern sky, along with the secret bag of summer. Ever since that time, the summer and winter animals have agreed to share the seasons. Each would have six months of winter, and six months of summer.
The Creator knew that Fisher wanted to protect his friends from starvation and death, so he prevented Fisher from falling to Earth and placed him among the stars. Every year, Fisher crosses the sky. When the arrow strikes him, he rolls over onto his back in the winter sky, and when winter is almost ended, he turns over onto his feet and starts out once more to bring warm weather back to Earth.
Such teachings remind us that the harmonious survival and well-being of all creation is dependent upon the sharing and respect for the Great Laws of Nature.
A long time ago, there were no stars. There were only two moons and the sun. There was a young boy, named Little Bear, who lived with his grandfather. His father was Big Bear, who lived in the Sky world.
The Anishinabe tell this story about Little Bear. One night as he sat around the fire with his grandfather, Little Bear asked about the two moons, "I wonder if anyone lives on those moons? Why do we have two moons when one is enough?" Grandfather placed an offering of tobacco, given to him by his grandson, into the fire in honour of and respect for the spirits. Then Grandfather began to tell Little Bear about the two worlds, each with one moon. "Long ago, we shared the sun with the other worlds, as everything was equal and people lived in harmony with each other. In time, things began to change and evil soon took over the world. The good people fled and came to our world, but the evil followed. Evil tried to control our lives and our world, so our people prayed to the Creator for help. The Creator took pity on us and sent the evil people back to their world, far away from the sun. He took away their moon and left them in darkness. The Creator then told our people that one day a child would come who would have the power to make a place in the sky for all of us. After his task on Earth was finished, the child would be given a special place in the heavens beside his father, Big Bear."
Little Bear was fascinated and he could not forget this story. One night he had a dream about his bow and arrow. The dream disturbed him very much. The next morning, Little Bear asked his grandfather the meaning of the dream.
Grandfather did not reply for a long time. Finally he said, "Noshins, you must prepare yourself for what is to come. Neither you nor anyone can change what is destined for you."
One day, Little Bear felt compelled to go to the big hill which stood outside his village. Picking up his bow and arrow, he kissed his grandfather good-bye and began to climb to the highest point on the hill. Little Bear stood up tall and with his arrow, took careful aim, at the brightest of the two moons. With all his strength, he pulled back on the bowstring as far as he could. When he released it, the arrow sailed into the sky and hit the Moon. There was an enormous explosion and the Moon shattered, like broken glass, into millions of pieces. Little Bear was stunned when he saw the sky filled with new stars. It was at this moment that he realized the meaning of his dream. For the last time, he looked down at his grandfather's lodge and whispered: "Good-bye, Grandfather."
The excitement he felt made his heart beat faster and faster as his spirit rose up into the sky towards the stars and his father.
Both Fisher and the Bear take their place in the heavens as the Big Dipper.
For the Anishinabe people of central North America, one of the most powerful symbols for the life-force is the Sun. The need for its presence for survival is stressed in the ancient story of The Snaring of the Sun.
This story was related to early European explorers and is still told to this day in Manitoba, Canada.
According to the Anishinabe culture of Central North America, a long time ago, when animals reigned on the Earth, an orphaned sister lived on the edge of the forest with her tiny brother whose name was Pikojigiiwizens. The sister looked after her brother carefully, as he was so little that a bird could have flown away with him. One day, she made him a bow and some arrows and told him to shoot some Wabanagozi or snowbirds, so that she might make him a fine coat. Some time later, while she was out walking through the forest, the little boy followed a path that his sister had warned him to stay away from. He soon became tired and lay down on a knoll where the Sun had melted the snow. He fell fast asleep and, while sleeping, the hot Sun shrunk his bird skin coat. When the boy awoke and saw the damage to his coat, he became angry with the Sun.
"Do not think you are too high", he warned, "I shall revenge myself". The sun shone brightly into his eyes and burned him. For 20 days, the little brother, mourned the loss of his coat and would not move or eat. Finally he asked his sister to make him a snare for he meant to catch the Sun. A mass of bright threads were braided into a cord. The little boy set his snare on the exact spot where the sun would strike the land as it rose. The Sun was trapped in the snare, and although it tugged and tugged it could not get loose.
When the Sun did not come up, the animals became frightened. They called a council meeting to decide who might go and cut the cord. This was dangerous task, since the Sun was sure to burn whoever came near. Even the little brother, Pikojigiiwizens tried, but the Sun was too hot. Then a tiny mouse offered to help. The animals were amused with this little mouse, but they finally agreed that it should try. The mouse climbed up the snare wire as close as possible to the Sun and to chew the cord. The mouse's coat, eyes, feet, and hands were burnt by the heat, but finally, the snare broke. The sun rose up in the sky; light and warmth once more covered the Earth. When the mouse descended to Earth, the animals saw that it had turned into a mole - its eyes were nearly closed from the blinding rays of the Sun.
To this day, the mole prefers to live in darkness.
Hau wawidan node atsokanen.....
Nin se Neaseno.
Anishnabe Star Stories
From: http://www.virtualmuseum.ca/Exhibitions/Cosmos/english/introduction/index.html
In our Anishinabe culture, only our "stargazers", some of whom are known as the Wabeno-innin, the "Morning star Men" or "The Men of the Dawn", are privileged to have a full knowledge of the Sky world. Much of their knowledge is sacred in nature and is used only under special circumstances associated with religious matters.
But there are many well-known stories of the Sky world which are told for the lessons they offer about our relationship to all creation. To this day, such stories are remembered and told by respected storytellers in our communities. In the summertime when the plants are awakened and the animals are roaming about, we cannot talk about these things, as they might hear us say something that could offend them. We can speak of these things only in the winter when the spirits are resting.
Learn about Grandfather Sun, Grandmother Moon, and Mother Earth.
According to the teachings of the Anishinabe culture of central North America, the first of all the mothers, Nokomis or Grandmother Moon, dwells in the heavens near her daughter, Mother Earth. From there, Nokomis keeps watch over her children, gently leading them through the night. Mother Earth nourishes and cares for all her children in the plant, animal, and human worlds. Just as life comes from Mother Earth, it returns to her, completing the circle of life. Each day, Grandfather Sun, the "one who brings morning", gives light and warmth to his children. Together, Mother Earth and Grandfather Sun provide the gift of life to all. The heartbeat of Mother Earth is echoed in the drumbeat of the Anishinabe. Even Wolf, who sings to the Moon, bids us not to forget our beginnings with Nokomis, our Grandmother.
Seven sisters ignore their father's instructions and descend to Earth in a basket.
The Anishinabe of Central North America believe that seven sisters ignored their father's (the Moon's) instructions and descended to Earth in a basket to dance and sing when their father was "low in the sky." On one of their visits, one of the young women was captured by a human being and fell in love with him. The couple was taken to the Sky world in a basket lowered to Earth by the bride's sisters. While Grandfather Sun disapproved of the marriage, out of his love for his daughter he permitted the couple to visit on Earth from time to time. As for the remaining sisters, Grandfather Sun sent them to live further from the Earth, and to this day, they can hardly be seen.
One storyteller from the Fort Alexander Reserve in Manitoba, Canada, has explained the seasonal appearance and disappearance of the Pleiades with the story of seven children who loved to dance and play.
According to the Anishinabe of Central North America, seven children loved to dance and play, rather than help their parents in camp. The children's mother went to seek advice on this problem and was told to place stones on their food. It was hoped that the children would appreciate the value of hard work if they were forced to remove the stones from their food before they could eat it. Unfortunately, this plan did not work. One day, the children danced so hard, they danced up into the sky where they can be seen to this day. Although you can clearly see them in the winter, they cannot be seen in the summer. It is believed that during the summer months, when ceremonies and dances are being celebrated by humans, the children join them, returning to the heavens with the onset of winter.
To the Anishinabe, the Pleiades is also known as the "Hole in the Sky" and is closely connected with religious beliefs.
The Fisher: Part of the Big Dipper
The story of Fisher is unusual because most Anishinabe stories about the Big Dipper describe it as a Great Bear. The Fisher is a small fox-sized animal related to the weasel.
Fisher was a great hunter. He lived in the winter world with humans, birds, and other animals. Many times the winter was so severe that they would run out of food.
The Anishinabe of Central North America say that many animals perished from the cold and the lack of food during winter. One day he decided that their only hope was to go to the summer world and bring back the warm weather. But the villagers and animals of the summer world were not willing to share summer, so Fisher called all the winter animals and birds together to discuss what should be done. Muskrat, who lived between the two seasons, was the only one that knew summer was hidden on a faraway island. In the centre of this island, there stood a lodge and on the wall of this lodge, hung the bag of summer. No one could get near it, for it was closely guarded by Sandhill Crane and Frog. Even when all the summer creatures went out to hunt, these two guardians always stayed behind. If anything was seen approaching the island, all the hunters jumped into their canoes to go and see what it was. It would be extremely difficult for the winter animals to obtain the bag of summer.
A plan was created, and the time came for Fisher and his friends to make their move. Owl flew towards the lodge where Crane and Frog sat guarding their precious treasure. Owl landed and peeked inside to see where the bag was hanging. Next, Muskrat was sent to gnaw the hunter's paddles to the breaking point. The strongest swimmer of all the long-legged animals, Caribou, started to swim towards the island. As soon as the hunters spotted him, they jumped into their canoes and began paddling towards him. Caribou swam as fast as possible away from the island until the paddles broke and the hunters were stranded on the lake. Caribou then doubled back in to the lodge, catching Frog and Crane by surprise. He quickly grabbed the bag and ran until he met the winter animals. They took turns carrying the secret bag of summer into their world. When the summer animals finally drifted to shore, they began to track the winter animals to recover their secret bag of summer, finally catching sight of Fisher, who was now carrying the bag. Fisher took to the trees to flee from the summer animals, but he could not climb high enough to escape the hunter's arrow, which struck him.
The arrow took him clear into the dark northern sky, along with the secret bag of summer. Ever since that time, the summer and winter animals have agreed to share the seasons. Each would have six months of winter, and six months of summer.
The Creator knew that Fisher wanted to protect his friends from starvation and death, so he prevented Fisher from falling to Earth and placed him among the stars. Every year, Fisher crosses the sky. When the arrow strikes him, he rolls over onto his back in the winter sky, and when winter is almost ended, he turns over onto his feet and starts out once more to bring warm weather back to Earth.
Such teachings remind us that the harmonious survival and well-being of all creation is dependent upon the sharing and respect for the Great Laws of Nature.
A long time ago, there were no stars. There were only two moons and the sun. There was a young boy, named Little Bear, who lived with his grandfather. His father was Big Bear, who lived in the Sky world.
The Anishinabe tell this story about Little Bear. One night as he sat around the fire with his grandfather, Little Bear asked about the two moons, "I wonder if anyone lives on those moons? Why do we have two moons when one is enough?" Grandfather placed an offering of tobacco, given to him by his grandson, into the fire in honour of and respect for the spirits. Then Grandfather began to tell Little Bear about the two worlds, each with one moon. "Long ago, we shared the sun with the other worlds, as everything was equal and people lived in harmony with each other. In time, things began to change and evil soon took over the world. The good people fled and came to our world, but the evil followed. Evil tried to control our lives and our world, so our people prayed to the Creator for help. The Creator took pity on us and sent the evil people back to their world, far away from the sun. He took away their moon and left them in darkness. The Creator then told our people that one day a child would come who would have the power to make a place in the sky for all of us. After his task on Earth was finished, the child would be given a special place in the heavens beside his father, Big Bear."
Little Bear was fascinated and he could not forget this story. One night he had a dream about his bow and arrow. The dream disturbed him very much. The next morning, Little Bear asked his grandfather the meaning of the dream.
Grandfather did not reply for a long time. Finally he said, "Noshins, you must prepare yourself for what is to come. Neither you nor anyone can change what is destined for you."
One day, Little Bear felt compelled to go to the big hill which stood outside his village. Picking up his bow and arrow, he kissed his grandfather good-bye and began to climb to the highest point on the hill. Little Bear stood up tall and with his arrow, took careful aim, at the brightest of the two moons. With all his strength, he pulled back on the bowstring as far as he could. When he released it, the arrow sailed into the sky and hit the Moon. There was an enormous explosion and the Moon shattered, like broken glass, into millions of pieces. Little Bear was stunned when he saw the sky filled with new stars. It was at this moment that he realized the meaning of his dream. For the last time, he looked down at his grandfather's lodge and whispered: "Good-bye, Grandfather."
The excitement he felt made his heart beat faster and faster as his spirit rose up into the sky towards the stars and his father.
Both Fisher and the Bear take their place in the heavens as the Big Dipper.
For the Anishinabe people of central North America, one of the most powerful symbols for the life-force is the Sun. The need for its presence for survival is stressed in the ancient story of The Snaring of the Sun.
This story was related to early European explorers and is still told to this day in Manitoba, Canada.
According to the Anishinabe culture of Central North America, a long time ago, when animals reigned on the Earth, an orphaned sister lived on the edge of the forest with her tiny brother whose name was Pikojigiiwizens. The sister looked after her brother carefully, as he was so little that a bird could have flown away with him. One day, she made him a bow and some arrows and told him to shoot some Wabanagozi or snowbirds, so that she might make him a fine coat. Some time later, while she was out walking through the forest, the little boy followed a path that his sister had warned him to stay away from. He soon became tired and lay down on a knoll where the Sun had melted the snow. He fell fast asleep and, while sleeping, the hot Sun shrunk his bird skin coat. When the boy awoke and saw the damage to his coat, he became angry with the Sun.
"Do not think you are too high", he warned, "I shall revenge myself". The sun shone brightly into his eyes and burned him. For 20 days, the little brother, mourned the loss of his coat and would not move or eat. Finally he asked his sister to make him a snare for he meant to catch the Sun. A mass of bright threads were braided into a cord. The little boy set his snare on the exact spot where the sun would strike the land as it rose. The Sun was trapped in the snare, and although it tugged and tugged it could not get loose.
When the Sun did not come up, the animals became frightened. They called a council meeting to decide who might go and cut the cord. This was dangerous task, since the Sun was sure to burn whoever came near. Even the little brother, Pikojigiiwizens tried, but the Sun was too hot. Then a tiny mouse offered to help. The animals were amused with this little mouse, but they finally agreed that it should try. The mouse climbed up the snare wire as close as possible to the Sun and to chew the cord. The mouse's coat, eyes, feet, and hands were burnt by the heat, but finally, the snare broke. The sun rose up in the sky; light and warmth once more covered the Earth. When the mouse descended to Earth, the animals saw that it had turned into a mole - its eyes were nearly closed from the blinding rays of the Sun.
To this day, the mole prefers to live in darkness.
Saturday, March 19, 2011
A story for you today/Ode atsokan ngom.
Megwa Se Ode Atsokan.
Our old people tell of many humorous things that happened to the Neshnabek when the whites sent them away from their own tribespeople to attend schools in the east, and other places they had established for the early people. The missionaries operated "mission schools" for the Neshnabek and other tribal groups during the early colonization period of this country. The following is an account of when several young people were sent away from their tribe to one of these schools at Carlisle, PA.
Two young men were simultaneously sent to the same school from one of the reservation areas. After being there for some time, they were finally allowed to go home for a brief time to visit their people. Upon arriving at their home reservation, they were warmly greeted, but with some reserve, as they had been away for some time and they were dressed in strange clothes, with new habits of speaking and short hair.
They were told to separate themselves from the common people until such time as they addressed a "grand council" of elders and their people. A place was fixed for them to sleep until the next day when they were told they would speak to the common folk of their tribe. They were told what the elders wanted to know. One of them was to speak in the foreign tongue, English, while the other translated into Neshnabemwen so the elders and others could understand what they said.
The things they wanted to know were what they were being taught, how many of the "kchemokmanek" there were, what kinds of ways the whites had about them, and what they thought their intents were toward the Neshnabek. They would also be subjected to individual queries about themselves from various members of their own people, and they would ultimately be "smudged" with the sacred herbs that were used in the "smudging ceremony." Then, and only then, would they be allowed to mingle at large with all of their own people once again, and be permitted to go anywhere among them they chose to go.
They spent a restless night communicating among themselves as to what they would say to their people and who would speak English and who would speak Neshnabemwen. After deciding on these few things they retired for the night. Upon arising, they immediately went to the "council grounds" and waited for the people to begin assembling themselves for their presentation.
Some elders arrived first and told them where they would be seated and how they would begin addressing the people. The young men took their places and awaited the rest of the people to come forth from their various dwellings. When the moment arrived for them to start speaking, the elder who was in charge told the people, their relatives were back for a visit and would be telling them much about the whites and where they were going to school. He then turned the meeting over to the young men.
The young man who was to speak in English had thought much on how he was to greet the people, and wanting to impress them with his learning, he started out like one of the teachers he admired at his school. "Well, well, well! Here we are today!"
The other young man was to translate into Neshnabemwen and he used the only words he knew in their language to tell them what his companion had said.
"Tkep, tkep, tkep, eje mawjeshnoyak ngom!"
Everyone looked quizzically at one another wondering why the young man was talking about a well or waterhole/spring, to greet his people. So you can see how these young people had been influenced by the white man's educational system even back then.
There are more stories of this type. Iw, enajmoyan odo pi.
Neaseno.
Our old people tell of many humorous things that happened to the Neshnabek when the whites sent them away from their own tribespeople to attend schools in the east, and other places they had established for the early people. The missionaries operated "mission schools" for the Neshnabek and other tribal groups during the early colonization period of this country. The following is an account of when several young people were sent away from their tribe to one of these schools at Carlisle, PA.
Two young men were simultaneously sent to the same school from one of the reservation areas. After being there for some time, they were finally allowed to go home for a brief time to visit their people. Upon arriving at their home reservation, they were warmly greeted, but with some reserve, as they had been away for some time and they were dressed in strange clothes, with new habits of speaking and short hair.
They were told to separate themselves from the common people until such time as they addressed a "grand council" of elders and their people. A place was fixed for them to sleep until the next day when they were told they would speak to the common folk of their tribe. They were told what the elders wanted to know. One of them was to speak in the foreign tongue, English, while the other translated into Neshnabemwen so the elders and others could understand what they said.
The things they wanted to know were what they were being taught, how many of the "kchemokmanek" there were, what kinds of ways the whites had about them, and what they thought their intents were toward the Neshnabek. They would also be subjected to individual queries about themselves from various members of their own people, and they would ultimately be "smudged" with the sacred herbs that were used in the "smudging ceremony." Then, and only then, would they be allowed to mingle at large with all of their own people once again, and be permitted to go anywhere among them they chose to go.
They spent a restless night communicating among themselves as to what they would say to their people and who would speak English and who would speak Neshnabemwen. After deciding on these few things they retired for the night. Upon arising, they immediately went to the "council grounds" and waited for the people to begin assembling themselves for their presentation.
Some elders arrived first and told them where they would be seated and how they would begin addressing the people. The young men took their places and awaited the rest of the people to come forth from their various dwellings. When the moment arrived for them to start speaking, the elder who was in charge told the people, their relatives were back for a visit and would be telling them much about the whites and where they were going to school. He then turned the meeting over to the young men.
The young man who was to speak in English had thought much on how he was to greet the people, and wanting to impress them with his learning, he started out like one of the teachers he admired at his school. "Well, well, well! Here we are today!"
The other young man was to translate into Neshnabemwen and he used the only words he knew in their language to tell them what his companion had said.
"Tkep, tkep, tkep, eje mawjeshnoyak ngom!"
Everyone looked quizzically at one another wondering why the young man was talking about a well or waterhole/spring, to greet his people. So you can see how these young people had been influenced by the white man's educational system even back then.
There are more stories of this type. Iw, enajmoyan odo pi.
Neaseno.
Friday, March 18, 2011
Bo zho ginwa ngom.....
A short greeting to all of you today.....
Nin se Neaseno......
Good morning all of you
There are many people who are currently seeking spirituality, American Indian spirituality, and all the ramifications of what this has to offer, and what it has to mean.
It is my hope that I can make some things clear to folks this afternoon as I share some of my thoughts from the cultural aspects of my upbringing. When I was a small boy learning some of the things that I was told by my elders, I was often told to make sure that I kept these teachings alive. I was also encouraged to maintain myself as a traditional American Indian person. Maintaining myself as such, insured the fact that I would also be keeping the teachings alive, and be in a position to teach when called upon, for any of the deeper meanings of the American Indian beliefs and faith.
I have often thought to myself when spending time alone that it would be nice to be able to share what I know about the Potawatomi spiritual beliefs that I grew up with, with the larger world in general. I was never taught to be selfish, I was taught to share whatever it was that I had, be it food, clothing or shelter, and that would certainly apply to the beliefs of my people as well. Of course I would always prefer to be teaching my own kind, that is, American Indian people like myself. My children, my grandchildren, and many of the other relatives of my own kind would benefit from this greatly. If they only knew how to keep themselves pure and clean, according to our beliefs and faith, there would perhaps be those who would be practicing these ways, which everyone seems to desire now.
You can't begin to imagine the many times, lonely times, that I have spent pondering all of the things that I was told as a child by my elders. The wisdom, understanding, knowledge, and experiences of some of the elders that I knew growing up could fill the pages of many books. When I think of my own grandfather, Frank Young, and others like him, who taught me so many things from the depths of their souls and spirits, regarding the American Indian beliefs that I grew up with, and that they most certainly grew up with as well. There were many of these elders that I learned from, that I sought out and asked questions of regarding the deeper meanings of our beliefs, and the many other wisdoms that they had privy to, and embraced in their daily lives.
This is what I feel the younger generation is missing today. If they had grown up with the elders that I had a chance to know as a young person, and came to know some of the teachings, and the wisdoms, many of them might have avoided some of the sorrows that they experienced in their lives. For there are many younger American Indian youth today that need these teachings and these wisdoms. Street life and all that it represents to the American Indian youth of today, along with the alcohol and drugs that seem to be so available to so many today, might have been avoided in some of these young lives, if they had known some of these teachings. I cannot help but feel a deep sorrow for many of these youth when I think of them in my quiet times today. If only some of these elders were alive yet and could speak to them, perhaps it would help. However, I am here and I have much of this wisdom and understanding within my heart and soul, and I can share what it is that I have come to know of the American Indian people, and their wisdom, and their teachings.
I ye i ga she webek egi penojewiyan.....
Nin se Neaseno.
Nin se Neaseno......
Good morning all of you
There are many people who are currently seeking spirituality, American Indian spirituality, and all the ramifications of what this has to offer, and what it has to mean.
It is my hope that I can make some things clear to folks this afternoon as I share some of my thoughts from the cultural aspects of my upbringing. When I was a small boy learning some of the things that I was told by my elders, I was often told to make sure that I kept these teachings alive. I was also encouraged to maintain myself as a traditional American Indian person. Maintaining myself as such, insured the fact that I would also be keeping the teachings alive, and be in a position to teach when called upon, for any of the deeper meanings of the American Indian beliefs and faith.
I have often thought to myself when spending time alone that it would be nice to be able to share what I know about the Potawatomi spiritual beliefs that I grew up with, with the larger world in general. I was never taught to be selfish, I was taught to share whatever it was that I had, be it food, clothing or shelter, and that would certainly apply to the beliefs of my people as well. Of course I would always prefer to be teaching my own kind, that is, American Indian people like myself. My children, my grandchildren, and many of the other relatives of my own kind would benefit from this greatly. If they only knew how to keep themselves pure and clean, according to our beliefs and faith, there would perhaps be those who would be practicing these ways, which everyone seems to desire now.
You can't begin to imagine the many times, lonely times, that I have spent pondering all of the things that I was told as a child by my elders. The wisdom, understanding, knowledge, and experiences of some of the elders that I knew growing up could fill the pages of many books. When I think of my own grandfather, Frank Young, and others like him, who taught me so many things from the depths of their souls and spirits, regarding the American Indian beliefs that I grew up with, and that they most certainly grew up with as well. There were many of these elders that I learned from, that I sought out and asked questions of regarding the deeper meanings of our beliefs, and the many other wisdoms that they had privy to, and embraced in their daily lives.
This is what I feel the younger generation is missing today. If they had grown up with the elders that I had a chance to know as a young person, and came to know some of the teachings, and the wisdoms, many of them might have avoided some of the sorrows that they experienced in their lives. For there are many younger American Indian youth today that need these teachings and these wisdoms. Street life and all that it represents to the American Indian youth of today, along with the alcohol and drugs that seem to be so available to so many today, might have been avoided in some of these young lives, if they had known some of these teachings. I cannot help but feel a deep sorrow for many of these youth when I think of them in my quiet times today. If only some of these elders were alive yet and could speak to them, perhaps it would help. However, I am here and I have much of this wisdom and understanding within my heart and soul, and I can share what it is that I have come to know of the American Indian people, and their wisdom, and their teachings.
I ye i ga she webek egi penojewiyan.....
Nin se Neaseno.
Thursday, March 17, 2011
The Indian Removal Act of 1830
Waitya, take a close look at this piece, eh!
Those guys had major plans for all tribes, eh?
And that is what faced all of our tribes back then.....
Caught the Prairie Potawatomi in 1831 and 1833..
Caught the rest of the Potawatomi from 1835 and beyond....
Caught the Mission Potawatomi (CPN today) 1837 and later....
But they all got caught in this Removal of Tribes to the west...
Many Potawatomi from all bands then, fled to various areas seeking refuge with other Neshnabeg......one group became known as the "Strolling Indians" throughout Northern Wisconsin and the Upper Peninsula of Michigan, and that is where my people, the WI Prairie Band Association and the Forest Potawatomi came from....
My GGGrampa fled with many people from the USA forces back prior to the 1830's and took them to Northern Wisconsin.....he is buried near McCord, WI, which is near Woodruff and Minocqua, WI today.
He was also instrumental in bringing the Dream Dance to the affected tribes of those days as they could not do their major ceremonies back then....and he later took that Ceremonial Dance to KS among his people, who later became known as the Prarie Band of Potawatomi, but they were always known as Mshkoutens. Mshkoutens
means Prairie People. Alanson B. Skinner wrote of them in his writings and referred to them as Mascoutens......that still means Prairie People....
Mshkote actually means "burned over prairie" thus Mashkoutens would mean "Burned over Prairie People".
Lots of history to ponder there.....
Have a great day folks.....
Nin se Neaseno......still Mshkoutens today....
[President Andrew Jackson insisted this enactment of his so-called 'wise and humane' Indian Removal Policy be applied only with the negotiated agreement of affected tribes. Fulfilling the written document's mandate, which left the intention of voluntary participation unstated, culminated tragically eight years later in the forced death-march known as the Cherokee Trail of Tears. The interim years proved no less tragic. Broken promises and treaties, fraudulent land purchases, and patronising, often brutal treatment by the military and government at all levels, combined with steadfast refusal by many tribes to be relocated, inevitably resulted in conflict and war. Tribes were 'dispersed or destroyed' and their remnants forcibly resettled West of the Mississippi.
Finally, in 1835 John Deere invented the "singing plow," which cuts through sticky prairie soil without clogging. Those lands West of the Mississippi which had been treatied to the Eastern Indians 'in perpetuity,' were rendered valuable farmland by Deere's invention. Settlers eventually flooded the territory. Inevitably, the Indians had nowhere else to go.]
________________________________________
The Indian Removal Act of 1830
CHAP. CXLVIII.--An Act to provide for an exchange of lands with the Indians residing in any of the states or territories, and for their removal west of the river Mississippi.
Be it enacted by the Senate and House of Representatives of the United States of America, in Congress assembled, That it shall and may be lawful for the President of the United States to cause so much of any territory belonging to the United States, west of the river Mississippi, not included in any state or organized territory, and to which the Indian title has been extinguished, as he may judge necessary, to be divided into a suitable number of districts, for the reception of such tribes or nations of Indians as may choose to exchange the lands where they now reside, and remove there; and to cause each of said districts to be so described by natural or artificial marks, as to be easily distinguished from every other.
SEC. 2. And be it further enacted, That it shall and may be lawful for the President to exchange any or all of such districts, so to be laid off and described, with any tribe or nation within the limits of any of the states or territories, and with which the United States have existing treaties, for the whole or any part or portion of the territory claimed and occupied by such tribe or nation, within the bounds of any one or more of the states or territories, where the land claimed and occupied by the Indians, is owned by the United States, or the United States are bound to the state within which it lies to extinguish the Indian claim thereto.
SEC. 3. And be it further enacted, That in the making of any such exchange or exchanges, it shall and may be lawful for the President solemnly to assure the tribe or nation with which the exchange is made, that the United States will forever secure and guaranty to them, and their heirs or successors, the country so exchanged with them; and if they prefer it, that the United States will cause a patent or grant to be made and executed to them for the same: Provided always, That such lands shall revert to the United States, if the Indians become extinct, or abandon the same.
SEC. 4. And be it further enacted, That if, upon any of the lands now occupied by the Indians, and to be exchanged for, there should be such improvements as add value to the land claimed by any individual or individuals of such tribes or nations, it shall and may be lawful for the President to cause such value to be ascertained by appraisement or otherwise, and to cause such ascertained value to be paid to the person or persons rightfully claiming such improvements. And upon the payment of such valuation, the improvements so valued and paid for, shall pass to the United States, and possession shall not afterwards be permitted to any of the same tribe.
SEC. 5. And be it further enacted, That upon the making of any such exchange as is contemplated by this act, it shall and may be lawful for the President to cause such aid and assistance to be furnished to the emigrants as may be necessary and proper to enable them to remove to, and settle in, the country for which they may have exchanged; and also, to give them such aid and assistance as may be necessary for their support and subsistence for the first year after their removal.
SEC. 6. And be it further enacted, That it shall and may be lawful for the President to cause such tribe or nation to be protected, at their new residence, against all interruption or disturbance from any other tribe or nation of Indians, or from any other person or persons whatever.
SEC. 7. And be it further enacted, That it shall and may be lawful for the President to have the same superintendence and care over any tribe or nation in the country to which they may remove, as contemplated by this act, that he is now authorized to have over them at their present places of residence.
Those guys had major plans for all tribes, eh?
And that is what faced all of our tribes back then.....
Caught the Prairie Potawatomi in 1831 and 1833..
Caught the rest of the Potawatomi from 1835 and beyond....
Caught the Mission Potawatomi (CPN today) 1837 and later....
But they all got caught in this Removal of Tribes to the west...
Many Potawatomi from all bands then, fled to various areas seeking refuge with other Neshnabeg......one group became known as the "Strolling Indians" throughout Northern Wisconsin and the Upper Peninsula of Michigan, and that is where my people, the WI Prairie Band Association and the Forest Potawatomi came from....
My GGGrampa fled with many people from the USA forces back prior to the 1830's and took them to Northern Wisconsin.....he is buried near McCord, WI, which is near Woodruff and Minocqua, WI today.
He was also instrumental in bringing the Dream Dance to the affected tribes of those days as they could not do their major ceremonies back then....and he later took that Ceremonial Dance to KS among his people, who later became known as the Prarie Band of Potawatomi, but they were always known as Mshkoutens. Mshkoutens
means Prairie People. Alanson B. Skinner wrote of them in his writings and referred to them as Mascoutens......that still means Prairie People....
Mshkote actually means "burned over prairie" thus Mashkoutens would mean "Burned over Prairie People".
Lots of history to ponder there.....
Have a great day folks.....
Nin se Neaseno......still Mshkoutens today....
[President Andrew Jackson insisted this enactment of his so-called 'wise and humane' Indian Removal Policy be applied only with the negotiated agreement of affected tribes. Fulfilling the written document's mandate, which left the intention of voluntary participation unstated, culminated tragically eight years later in the forced death-march known as the Cherokee Trail of Tears. The interim years proved no less tragic. Broken promises and treaties, fraudulent land purchases, and patronising, often brutal treatment by the military and government at all levels, combined with steadfast refusal by many tribes to be relocated, inevitably resulted in conflict and war. Tribes were 'dispersed or destroyed' and their remnants forcibly resettled West of the Mississippi.
Finally, in 1835 John Deere invented the "singing plow," which cuts through sticky prairie soil without clogging. Those lands West of the Mississippi which had been treatied to the Eastern Indians 'in perpetuity,' were rendered valuable farmland by Deere's invention. Settlers eventually flooded the territory. Inevitably, the Indians had nowhere else to go.]
________________________________________
The Indian Removal Act of 1830
CHAP. CXLVIII.--An Act to provide for an exchange of lands with the Indians residing in any of the states or territories, and for their removal west of the river Mississippi.
Be it enacted by the Senate and House of Representatives of the United States of America, in Congress assembled, That it shall and may be lawful for the President of the United States to cause so much of any territory belonging to the United States, west of the river Mississippi, not included in any state or organized territory, and to which the Indian title has been extinguished, as he may judge necessary, to be divided into a suitable number of districts, for the reception of such tribes or nations of Indians as may choose to exchange the lands where they now reside, and remove there; and to cause each of said districts to be so described by natural or artificial marks, as to be easily distinguished from every other.
SEC. 2. And be it further enacted, That it shall and may be lawful for the President to exchange any or all of such districts, so to be laid off and described, with any tribe or nation within the limits of any of the states or territories, and with which the United States have existing treaties, for the whole or any part or portion of the territory claimed and occupied by such tribe or nation, within the bounds of any one or more of the states or territories, where the land claimed and occupied by the Indians, is owned by the United States, or the United States are bound to the state within which it lies to extinguish the Indian claim thereto.
SEC. 3. And be it further enacted, That in the making of any such exchange or exchanges, it shall and may be lawful for the President solemnly to assure the tribe or nation with which the exchange is made, that the United States will forever secure and guaranty to them, and their heirs or successors, the country so exchanged with them; and if they prefer it, that the United States will cause a patent or grant to be made and executed to them for the same: Provided always, That such lands shall revert to the United States, if the Indians become extinct, or abandon the same.
SEC. 4. And be it further enacted, That if, upon any of the lands now occupied by the Indians, and to be exchanged for, there should be such improvements as add value to the land claimed by any individual or individuals of such tribes or nations, it shall and may be lawful for the President to cause such value to be ascertained by appraisement or otherwise, and to cause such ascertained value to be paid to the person or persons rightfully claiming such improvements. And upon the payment of such valuation, the improvements so valued and paid for, shall pass to the United States, and possession shall not afterwards be permitted to any of the same tribe.
SEC. 5. And be it further enacted, That upon the making of any such exchange as is contemplated by this act, it shall and may be lawful for the President to cause such aid and assistance to be furnished to the emigrants as may be necessary and proper to enable them to remove to, and settle in, the country for which they may have exchanged; and also, to give them such aid and assistance as may be necessary for their support and subsistence for the first year after their removal.
SEC. 6. And be it further enacted, That it shall and may be lawful for the President to cause such tribe or nation to be protected, at their new residence, against all interruption or disturbance from any other tribe or nation of Indians, or from any other person or persons whatever.
SEC. 7. And be it further enacted, That it shall and may be lawful for the President to have the same superintendence and care over any tribe or nation in the country to which they may remove, as contemplated by this act, that he is now authorized to have over them at their present places of residence.
Tuesday, March 15, 2011
Learning a language.....
Folks:
There are small clusters of people all over America and Canada attempting to learn their heritage language. Some are learning for the sake of their kids and others just want to know how to speak their language. The point is, something is being done about getting many indigenous languages taught to the people who want to know. We are living in crucial times today and much is being lost, of both languages and culture. With the passing of our elders, we come that much closer to extinction as a people, identified by the languages we speak and the cultural practices we employ in our daily lives.
Here in the USA there are many tribes with tribally sponsored language programs being taught by those who have learned basic skills in language learning, and some are fortunate enough to have heritage fluent speakers helping out with the language programs. We teach language three times a week on a web site featuring the Potawatomi language at www.neaseno.org
There are many tribes with strong Immersion Programs targeting families and especially the youth of their tribes. There is much being done to teach our various indigenous languages so they don't become lost. Get to know your community and find out what is being done to teach your heritage language and where it is being taught. Do something to learn your heritage language so it doesn't become lost.
Iw enajmoyan ngom.....Nin se Neaseno.
There are small clusters of people all over America and Canada attempting to learn their heritage language. Some are learning for the sake of their kids and others just want to know how to speak their language. The point is, something is being done about getting many indigenous languages taught to the people who want to know. We are living in crucial times today and much is being lost, of both languages and culture. With the passing of our elders, we come that much closer to extinction as a people, identified by the languages we speak and the cultural practices we employ in our daily lives.
Here in the USA there are many tribes with tribally sponsored language programs being taught by those who have learned basic skills in language learning, and some are fortunate enough to have heritage fluent speakers helping out with the language programs. We teach language three times a week on a web site featuring the Potawatomi language at www.neaseno.org
There are many tribes with strong Immersion Programs targeting families and especially the youth of their tribes. There is much being done to teach our various indigenous languages so they don't become lost. Get to know your community and find out what is being done to teach your heritage language and where it is being taught. Do something to learn your heritage language so it doesn't become lost.
Iw enajmoyan ngom.....Nin se Neaseno.
Monday, March 14, 2011
Noeg Meshomsenanek.........
I posted these on the Ning site we have also because we feel it is important to exemplify these attributes in our daily lives.....
Nin se Neaseno.
Nin se Neaseno.
Noég Meshomsenanek Kenomagéwnen
Seven Grandfather Teachings. We have many responsibilities as human beings. These sacred Neshnabé teachings that have been passed down through the Generations can help guide us in our lives if we practice and live by them.
Wédaséwen
Bravery. Having courage and strength to make good choices when faced with difficulties and challenges in life.
Édbeséndowen
Humility. To recognize ourselves as humble and human. To be meek before your fellowmen and to walk humbly before a Loving Creator.
Bwakawen
Wisdom. Using good judgment and attitude, we have the ability to teach others what we have learned. Neshnabek people teach by their actions and when they are asked.
Debanawen
Love. To show affection and feel love for all beings. To be unselfish in our relationships with one another.
Gwékwadzewen
Honesty. To be trustworthy and truthful.
Wdetanmowen
Respect. With a good heart, we share our appreciation and thoughtfulness to all.
Débwéwen
Truth. To show in our character and actions a learning, knowing, and honoring of truth.
Ahau, zhechkek ode.....
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