A Little History of My Forest Life: An Indian-White Autobiography
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Written in 1894 and recently recovered from the archives of the University of Minnesota, this incredible autobiography tells the story of a Chippewa-Scots French woman from Madeline Island in Lake Superior. The child and grandchild of fur traders, Eliza Morrison tells of a difficult and beautiful life carved out of the wilderness—the "starving time" with her husband John on a homestead in northern Wisconsin; her travels by boat, dog sled, and on foot; and the joy of making maple syrup in the spring. Generously illustrated with photographs, drawings, and maps, Métis culture comes alive as Native American lore and history are blended with homesteading stories in true mixed-blood fashion, giving a 19th-century woman's view of the Wisconsin Death March, the Dream Dance, and the Chippewa-Dakota War as well as a personal look at the daily life of a fur trading family. Also included is a glossary of Chippewa words.
against the Chippewa/Ojibwe and restricted their access to ceded territories. 1983 Lac Courte Oreilles Band of Lake Superior Chippewa Indians v Lester P. Voigt Allowed Chippewa access to recreational and subsistence hunting, fishing, and gathering on public lands in their former ceded territories. The 1887 General Indian Allotment Act, better known as the Dawes Act after its sponsor in Congress, had required that reservations be divided into individual parcels: usually 80 acres
a good while before I can get to the Indian stories that I was telling you about when I visited you so long a time. I dont know much about the Indians myself only what my mother used to tell me. She of course knows from her mother. My husband knows more about the Indians for he was among them so much. He was among them six years before we were married, that is the Chippewas. His mother, he tells me, is from the seven brothers. In that line down to the five brothers is his mothers first cousin.
before we came out to lake superior and we had 12 miles to go on the lake to get home. I am now telling the distance we had to go to get home, but I must tell some thing about the Indians. They move of course to go to their sugar bushes all before it is warm enough for the sap to run. They would be on the grounds to build their sugar camps large enough to accommodate more than themselfs. The man who is the head of his family is sure to invite some of his friends to come and eat some of the first
care of my little boy but the weather was very nice indeed. The sun shone bright every day. We got to the gardens. This is the Reservation where there is about one thousand chippewas in 1867, hardly one fourth of them civilized. What was civilized wear citizen clothes, but the biggest part of them wear their clothes the old Indian ways. Woman of course wear their clothes the old way. Married women and middle aged wore a mettle [medal] about the breast, specially if their husband been to war. The
As for myself I have consummate,92 although I know about the Indian. But when I come to talk to my husband about the Indians, their habbits and ways and ceremonies and custom, that is those that remains uncivilized, is a good deal like that of my Uncle whom I speak of [who] was so long in this country before he died. When I am writing a little about him it refreshins my mind on some of the legands he use to tell us. It was about four girls. Indian girls of course. This was not long before he came