“There’s an old, old path,
And the sun shines through
Life’s dark storm clouds
From its home of blue, ‘[1]
“Daddy, daddy daddy”
I stop singinging in my mind.
“ what, Johanna?”
“I seen deer eating over there, can we stop and pet them?”
“I don’t think so but we can pull over to the side and watch them for a bit.
We were on our way to Otis and Eleanor Phelps lake front house on East Silent Lake for the youth camp we were directing. I pulled off and up a ridge and stopped in front of a brick wall.
While Johanna and Kelley watched the deer, I read the information written on the marker.
“The remains of the Minnesota Man of the Pleistocene Age were found in this road cut on June 16, 1931.”[2]
“This marker celebrates a 15 year old boy who drowned in glacial Lake Pelican about 10,000 years ago. Curious, he had a counch shell pendant and a knife but was covered by mussles and clams from the lake”
“Whats a counch shell?”
“You saw one in uncle Del’s collection in California last year. This shell buried 9 feet under the earth originally came from Florida which make you think that this kid had relatives like most Minnesotaians who live in Florida.”[3]
Jo Anne just groaned, “time to go kids.”
In the car Johanna asked Kelley if he was her ancestor. “We are Ojibwe.” Was the reply.
Otis Phelps filled us in on the full story. Minnesota Man was really woman and called a
“proto-Indian, a member of a race who lived virtually in the shadow of glaciers at the end of the last Ice Age. Her forebears had come from east-central Asia, perhaps by walking across the Bering Straights on ice, perhaps on a “land bridge” exposed by lower sea levels.”
He explained that scentists theories brought people across the bering Straights only in the last 2-3 thousands years. Her discovery showed human habitation many thousands of years earlier. He also shared that her skelton was currently buried by Sioux tribe members in South dakota.[4]
Otis described the landscape the woman faced. “Retreating glaciers left a band of rich alluvial soil at their bases, upon which grew lush grasses to feed great herds of bison, elk, perhaps wooly mammoths, as well.”[5]
Thus Minnesota quickly became known for the fish and game drawing in new peoples, “According to the Bdewakantonwan Dakota creation story, Dakota people and life began in Minnesota.”[6]
“The land was full of hills and lakes, and at the same time river valleys and ridges, making it a good living place for Native American tribes in Minnesota who were into fishing and hunting. This explained why the majority of the Minnesota tribes’ way of life was focused on hunting-gathering, farming, fishing and trapping of wild games. Moreover, according to some artifacts and remnants, Native Americans in Minnesota lived in tepees, wigwams, and longhouses. As for the dominating language, Minnesota Native American tribes were adept at speaking through Muskogean, Athabaskan, and Algonquian.”[7]
“This Minnesota Indian tribe was also given the name of Dakota and Sioux, a French term. They were one of the few Minnesota Native Americans that really originated there. In fact, the Dakota tribe had prospered immensely in Minnesota. Originally, the tribe was composed of 4 bands, namely Mdewakanton, Wahpekute, Sisseton, and Wahpeton. All of these bands surrounded the Minnesota River.”[8]
“Through oral histories, we know that the Anishinaabe migrated here through a passage of the Great Lakes and clashed with the Dakota, but eventually came together in peace.”[9] This simple statement ignores the complexity of the Anishinaabe history.
“The Anishinaabe are a group of culturally related indigenous peoples present in the Great Lakes region of Canada and the United States. They include the Ojibwe (including Saulteaux and Oji-Cree), Odawa, Potawatomi, Mississaugas, Nipissing and Algonquin peoples.[10]
These two Native American tribes Dakota and Ojibwa, began fighting as the Ojibwa moved in from the upper peninsula of Michigan. The Ojibawa were primarly trappers and fishers forming an alliance with the French trappers in 1659. This loyalty led to their support for the French during the American war of 1812.
Henry Schoolcraft was leader of an expedition up the Mississippi River in 1821 to find the source of the river.
“The expedition was intended to establish the source of the Mississippi River, and in part to settle the question of an undetermined boundary between the United States and British Canada. The expedition traveled as far upstream as Upper Red Cedar Lake in present-day Minnesota. Since low water precluded navigating farther upstream, the lake was designated the river’s headwaters, and renamed in honor of Cass. (Schoolcraft noted, however, that locals informed the expedition that it was possible to navigate by canoe farther upstream earlier in the year when water levels were higher.) Schoolcraft’s account of the expedition was published as A Narrative Journal of Travels Through the Northwestern Regions…to the Sources of the Mississippi River (1821).”[11]
In 1855 a poet from Cambridge Ma named Henry W. Longfellow drew upon the writings of Schoolcraft and wrote The Song of Hiawatha.
“Based on Chippewa (Ojibway) culture and traditions as represented by Henry Rowe Schoolcraft and John Tanner, on John G. E. Heckewelder’s defense of Delaware culture, and on Longfellow’s acquaintance with an Ojibway chief who stayed at his house, the poem also drew on widespread literary and visual representations of the West to construct what Longfellow called his “Indian Edda.” “Edda” reflects the Scandinavian influences also evident in this poem, most remarkably in the unrhymed trochaic meter he borrowed from the Kalevala, a Finnish folk epic composed by Elias Lönrott. Longfellow’s metric choice, which captures the beat of a tom-tom, exposed the poem to parody, as did its insistent repetitions and use of Native American words. But parody did nothing to undermine the success of the book; even more marketable than Evangeline, Hiawatha sold 50,000 copies by 1860 and earned 7,000 dollars in royalties in its first decade. The poem was extensively reviewed, translated into German by Ferdinand Freiligrath in 1856, and set to music as well as featured in dramatic performances. Although Longfellow introduced a love story in his account of Hiawatha’s wooing of Minnehaha, their marriage, and her death, for the most part he assembled legends he found in Schoolcraft’s many books to exalt his Ojibway hero as a leader of supernatural birth (son of the West Wind, Mudjekeewis, and of Wenonah, whose mother, Nokomis, had fallen from the heavens) who leads his people in ways of peace. Hiawatha introduces his tribe to agri
culture through his encounter with the corn god Mondamin, to transportation by inventing the birch canoe, and to picture-writing. Through his friendship with Chibiabos the musician, he encourages the arts; by marrying a Dacotah maiden, he fosters intertribal peace. At the end of the poem, Hiawatha journeys westward alone after enjoining his people to welcome European missionaries with their new culture and Christian faith. The poem exalts and exocitizes Native Americans and assumes the obliteration of indigenous ways of life.[12]
This blend of native culture and American storytelling led to new romantic view of native Americans
“Should you ask me, whence these stories?
Whence these legends and traditions,
With the odors of the forest
With the dew and damp of meadows,
With the curling smoke of wigwams,
With the rushing of great rivers,
With their frequent repetitions,
And their wild reverberations
As of thunder in the mountains?
I should answer, I should tell you,
“From the forests and the prairies,
From the great lakes of the Northland,
From the land of the Ojibways,
From the land of the Dacotahs,”[13]
This led to may sites in Minneapolis being named after Hiawatha characters ie. Minnehaha falls, and Longfellow park. “But now we stop as your eyes are blurry, go and run and Otis will tell you more at the campfire tonight.”
Other storytellers were putting their stamp on the native culture for a different purpose. Christian leaders found great potential in the many thousands of ”pagan” natives in the new world. Missionaries were sent to convert and civilize the inhabitants.
The Church of Christ founded by Joseph Smith jr in 1830 published a book called the Book of Mormon which proposed the Middle eastern origin of native Americans. In 1831 missionaries walked to Missouri to preach to the “Lamanite” remnant of the original peoples who came from Babylon and Israel. Few natives were converted by this effort.
In the 1840’s missions to Indians in Michigan territory
Were also of minimum success. However, one missionary, Zenos Gurley, found rest in a friend’s house in Yellowstone, Wisconsin where he was instrumental in helping reorganize the church now called the Church of Jesus Christ of Later day saints. Another missionary, Alpheus Cutler had attempted a settlement among the natives of Kansas in 1847
Otis unfolded a yellow tinted newspaper, The Fergus Falls Journal of 1885. He read parts of the article by a Chauncey Whiting to the campers.
“Yes, this unbroken region had long been the home and hunting-ground of the red man. Here he had lived on his own native soil, and from childhood fished in the sparkling lakes, chased the buffalo over the prairie, and the elk and bear through the forest, and roamed the broad plains free and unmolested by the white man’s tread. Here they had lingered, and here the new settlers found them in their old frequented haunts; and while hewing, shaping, and rearing the first structures which crowned the distant hills, plains, and valleys with marks of enterprise, industry, and civilization, the curling smoke could have been seen slowly rising from hundreds of wigwams along the margins of the lakes, rivulets, and adjacent groves.”[14]
His voice became low and he continued,
“As yet no alarm had been sounded, and no dis turbance had arisen to ruffle the tranquil scene. The natives appeared friendly, and the general indications of both peace and prosperity were of the most flattering nature. But in 1862 a terrible outbreak of the Sioux Indians took place, in which a small portion of the Chippewa or Ojibwa tribe took some active part. During this war one thousand people or upwards (as reported) were most cruelly massacred in the state of Minnesota. Many buildings belonging to the new settlers were burned, and the families which had escaped the tomahawk and scalping-knife, compelled to flee for their lives, in the most destitute, forlorn, and suffering condition. This unexpected and bloody outbreak again laid waste the country, and, as we are informed, expelled from more than half the western part of the State every vestige of settlement. All hope was now lost that a peaceable arrangement could be adjusted, and the appalling fear which seized upon the minds of the people caused hundreds and perhaps thousands to believe that these upper counties would never again be safe for settlement by white inhabitants.”[15]
“Had it not been for the kind and friendly assistance of some of the most influential and prominent men of the Chippewa nation, doubtless the horrible massacres and suffering would have been enha.nced a hundredfold. One of these, an Indian by birth, but well educated, and from whose mouth I learned the particulars, was Reverend John Johnson of White Earth Reservation, then living at Crow Wing. So strongly did he remonstrate against the proceedings of a portion of the Chippewa Nation, that they became offended, burned his house, and accused him of being a cowardly friend of the paleface. Others in like manner used their influence in allaying excitement and suppressing further outbreaks by the hostile bands, and all were deserving of much credit for their noble daring and timely aid, exposing their own lives and property in befriending the white settlers. But notwithstanding many of the Chippewa warriors were held in check by these prompt and efficient moves, yet a goodly number, as I was informed, took an active part with the Sioux Indians who first instigated the outbreak, and who were still committing depredations, burning houses, and massacreing the inhabitants wherever found, and not until repelled by government troops did they desist or stop the bloody work.”[16]
Otis continued by telling the story of the Cutlerite settlement of Clitherall and how a native Oneida chief, L. O. Denna organized the removal of the church members from the horrors of the civil war and planted a colony of Saints in deserted Otter Tail County,
“Mr. L. 0. Denna, an Indian chief, of the Oneida tribe, and of good reputation, also a worthy member of our society, and who for some length of time had been purposing to hunt a location for a portion of the partially civilized Indians of his own nation, and not wishing to go alone, chose F. L. and S. J. Whiting to accompany him. This seemed to meet the minds of the council assembled, and the two latter were then chosen by the body as a committee in selecting, or hunting a location for the church, all, however, acting in unison with the view of settling close together if circumstances favored the enterprise; if not, to select as an opening presented or wisdom dictated.”[17]
Otis finished the article,
“a little in regard to the promises made to their forefathers, and to encourage them to lay down their weapons of war and live peaceably with all men. And now, kind reader, be not startled when I inform you that our first business, after preparing shelter for the families, was to procure a good interpreter of their own nation, visit the chiefs, and make known our mission and how we desired to live together as neighbors. Many of the tribe were also instructed in like manner, and all appeared to be well pleased with our ideas, proposals, and manner of proceeding, and that we had shown such respect to so many of the chiefs and principal men of the Chippewa nation. One chief remarked that if all the white people would follow our example and carry it out in actions, they never would have cause to fear or apprehend danger or trouble from the red man, and I am inclined to believe that he told the truth.”[18]
Eleanor then told the kids that the church folk and natives continued to have peace with each other. She also read a piece from the Saints Herald 1921,
“Chippewa Indian Chief Baptized
In the first place, I am an Indian belonging to the Chippewa tribe in Minnesota, and yesterday I was baptized by Elder Kress, of Duluth, Minnesota. I rejoice in the fact that I am become a brother in the Church of Jesus Christ, whom I searched for, but did not find until yesterday. Praise be His name, I am a wanderer no more. I have been educated in a Catholic monastery and finished off at Carlisle, but left the Catholic Church and became a worker in the Y. M. C. A. and followed this work in Minnesota after leaving Carlisle, always seeking truth, or Christ, but did not find him. Finally I became disgusted with the so-called Christians and their churches, because everything which ought to be held sacred was commercialized, and all was false. My own great passion was and is the uplift of my own people. In fact, I have succeeded in making many dear enemies of those in political power! I was taken back here to Minnesota in handcuffs from Washington once, simply because I had spoken for the rights of my people in strong terms. It was while lecturing in Duluth this last spring on the rights of my people tltat I first met Elder Kress, and it was in an unusual manner. There was a Mormon in the audience and he started to talk to me on the origin of the Indian, when a certain man got up and handed me a tract entitled, Whence Came the Indian? That man was Elder Kress, who baptized me yesterday, and now I ask all the Saints to pray for me, because I have an uphill battle to fight, as all my people are Catholics-people who are very dear to me. So pray for me, so I may have strength from on high to brave the storm. I have already been laughed at, and it hurts. Yours for Christ, CLOQUET, MINNESOTA. JOSEPH A. NORTHUP.”[19]
She then brought out the marshmallows and graham crackers and all we went to bed fed physically and spiritually.
Good night campers
[1] Vida E. Smith
[2] Prehistoric Minnesota Woman — Forgotten Minnesota Years later, scientists determined that the remains were actually those of a 15-year-old girl. They went on to speculate that more than 15,000 years ago, the girl had either broken through ice or fell off a boat and drowned in Glacial Lake Pelican. It was discovered that her body had been covered in thin layer of broken clam or mussel shells that were found in the mud and clay that encased her skeleton. This girl became known as the Minnesota Woman and is believed to be one of America’s oldest skeletons.
[3] Minnesota Woman – Wikipedia The woman had two artifacts—a dagger made from an elk’s horn and a conch shell
[4] Friends of America’s Past: Earliest Americans: Status of Ancient Remains (friendsofpast.org) These skeletal remains have been reburied in South Dakota on October 2, 1999, by Sioux tribes and are not available for further study
[5] Minnesota Woman – Wikipedia
[6] Aegor Ray FIND NATIVE AMERICAN HISTORY & HERITAGE IN MINNESOTA
[7] Aegor ibid
[8] aegor
[9] Aegor Ray FIND NATIVE AMERICAN HISTORY & HERITAGE IN MINNESOTA
[11] Henry Schoolcraft | Upper Peninsula Wiki | Fandom
[12] Henry Wadsworth Longfellow | Poetry Foundation
[13] Henry wadsworth Longfellow. Song of Hiawatha introduction
[14] Chauncey Whiting PIONEERS Of OTTERTAIL sh1904:973
[15] Ibid 973
[16] 974
[17] 975
[18] Sh1904:1022
[19] Saints herald letter sept 6, 1921 p861