La Pointe Bands Part 1

April 19, 2015

By Leo Filipczak


(Click to Enlarge)

On March 8th, I posted a map of Ojibwe people mentioned in the trade journals of Perrault, Curot, Nelson, and Malhoit as a starting point to an exploration of this area at the dawn of the 19th Century. Later the map was updated to include the journal of John Sayer

In these journals, a number of themes emerge, some of which challenge conventional wisdom about the history of the La Pointe Band.  For one, there is very little mention of a La Pointe Band at all.  The traders discuss La Pointe as the location of Michel Cadotte’s trading depot, and as a central location on the lakeshore, but there is no mention of a large Ojibwe village there.  In fact, the journals suggest that the St. Croix and Chippewa River basins as the place where the bulk of the Lake Superior Ojibwe could be found at this time.

In the post, I repeated an argument that the term “Band” in these journals is less identifiable with a particular geographical location than it is with a particular chief or extended family.  Therefore, it makes more sense to speak of “Giishkiman’s Band,” than of the “Lac du Flambeau Band,” because Giishkiman (Sharpened Stone) was not the only chief who had a village near Lac du Flambeau and Giishkiman’s Band appears at various locations in the Chippewa and St. Croix country in that era.  

In later treaties and United State’s Government relations, the Ojibwe came to be described more often by village names (La Pointe, St. Croix, Fond du Lac, Lac du Flambeau, Lac Courte Oreilles, Ontonagon, etc.), even though these oversimplified traditional political divisions.  However, these more recent designations are the divisions that exist today and drive historical scholarship.

So what does this mean for the La Pointe Band, the political antecedent of the modern-day Bad River and Red Cliff Bands?  This is a complicated question, but I’ve come across some little-known documents that may shed new light on the meaning and chronology of the “La Pointe Band.”   In a series of posts, I will work through these documents.

This series is not meant to be an exhaustive look at the Ojibwe at Chequamegon.  The goal here is much narrower, and if it can be condensed into one line of inquiry, it is this:

Fourteen men signed the Treaty of 1854 as chiefs and headmen of the La Pointe Band: 

Ke-che-waish-ke, or the Buffalo, 1st chief, his x mark. [L. S.]

Chay-che-que-oh, 2d chief, his x mark. [L. S.]

A-daw-we-ge-zhick, or Each Side of the sky, 2d chief, his x mark. [L. S.]

O-ske-naw-way, or the Youth, 2d chief, his x mark. [L. S.]

Maw-caw-day-pe-nay-se, or the Black Bird, 2d chief, his x mark. [L. S.]

Naw-waw-naw-quot, headman, his x mark. [L. S.]

Ke-wain-zeence, headman, his x mark. [L. S.]

Waw-baw-ne-me-ke, or the White Thunder, 2d chief, his x mark. [L. S.]

Pay-baw-me-say, or the Soarer, 2d chief, his x mark. [L. S.]

Naw-waw-ge-waw-nose, or the Little Current, 2d chief, his x mark. [L. S.]

Maw-caw-day-waw-quot, or the Black Cloud, 2d chief, his x mark. [L. S.]

Me-she-naw-way, or the Disciple, 2d chief, his x mark. [L. S.]

Key-me-waw-naw-um, headman, his x mark. [L. S.]

She-gog headman, his x mark. [L. S.]

If we consider a “band” as a unit of kinship rather than a unit of physical geography, how many bands do those fourteen names represent?  For each of those bands (representing core families at Red Cliff and Bad River), what is the specific relationship to the Ojibwe villages at Chequamegon in the centuries before the treaty?

The Fitch-Wheeler Letter

Chequamegon History spends a disproportionately large amount of time on Ojibwe annuity payments.  These payments, which spanned from the late 1830s to the mid-1870s were large gatherings, which produced colorful stories (dozens from the 1855 payment alone),  but also highlighted the tragedy of colonialism.  This is particularly true of the attempted removal of the payments to Sandy Lake in 1850-1851.  Other than the Sandy Lake years, the payments took place at La Pointe until 1855 and afterward at Odanah.  

The 1857 payment does not necessarily stand out from the others the way the 1855 one does, but for the purposes of our investigation in this post, one part of it does.  In July of that year, the new Indian Agent at Detroit, A.W. Fitch, wrote to Odanah missionary Leonard Wheeler for aid in the payment:

Office Michn Indn Agency

Detroit July 8th 1857



I have fixed upon Friday August 21st for the distribution of annuities to the Chippewa Indians of Lake Supr. at Bad River for the present year.  A schedule of the Bands which are to be paid there is appended.

I will thank you to apprise the LaPointe Indians of the time of payment, so that they should may be there on the day.  It is not necessary that they should be there before the day and I prefer that they should not.

And as there was, according to my information a partial failure in the notification of the Lake De Flambeau and Lake Court Oreille Indians last year, I take the liberty to entrust their notification this year to you and would recommend that you dispatch two trusty Messengers at once, to their settlements to notify them to be at Bad River by the 21st of August and to urge them forward with all due diligence.

It is not necessary for any of these Indians to come but the Chiefs, their headmen and one representative for each family.  The women and children need not come.  Two Bands of these Indians, that is Negicks & Megeesee’s you will notice are to be notified by the same Messengers to be at L’Anse on the 7th of September that they may receive their pay there instead of Bad River.

I presume that Messengers can be obtained at your place for a Dollar a day each & perhaps less and found and you will please be particular about giving them their instructions and be sure that they understand them.  Perhaps you had better write them down, as it is all important that there should be no misunderstanding nor failure in the matter and furthermore you will charge the Messenger to return to Bad River immediately, so that you may know from them, what they have done.

It is my purpose to land the Goods at the mo. of Bad River somewhere about the 1st of Aug. (about which I will write you again or some one at your place) and proceed at once to my Grand Portage and Fond Du Lac payments & then return to Bad River.

Schedule of the Bands of Chipps. of Lake Supr. to be notified of the payment at Bad River, Wisn to be made Friday August 21st for the year 1854.



La Pointe Bands.



Maw kaw-day pe nay se [Blackbird]

Chay, che, qui, oh, [Little Buffalo/Plover]

Maw kaw-day waw quot [Black Cloud]

Waw be ne me ke [White Thunder]

Me she naw way [Disciple]

Aw, naw, quot [Cloud]

Naw waw ge won. [Little Current]

Key me waw naw um [Canoes in the Rain]  {This Chief lives some distance away}

A, daw, we ge zhick [Each Side of the Sky]

Vincent Roy Sen.  {head ½ Breeds.}


Lakes De Flambeau & Court Oreille Bands.



Keynishteno [Cree]

Awmose [Little Bee]

Oskawbaywis [Messenger]

Keynozhance [Little Pike]

Iyawbanse [Little Buck]

Oshawwawskogezhick [Blue Sky]

Keychepenayse [Big Bird]

Naynayonggaybe [Dressing Bird]

Awkeywainze [Old Man]

Keychewawbeshayshe [Big Marten]

Aishquaygonaybe–[End Wing Feather]

Wawbeshaysheence [Little Marten] {I do not know where this Band is but notify it.}


And Negick’s [Otter] & Megeesee’s [Eagle] Bands, which (that is Negicks and Megeesees Bands only) are to be notified by the same Messengers to go to L’Anse the 7th of Sept. for their payt.


Very respectfully

Your Obedt Servt,

A W Fitch

Indn. Agent


Rev. L H Wheeler

Bad River msn.

Source:  Wheeler Family Papers, Wisconsin Historical Society, Ashland, WI

This letter reveals that in 1857, three years after the Treaty of La Pointe called for the creation of reservations for the La Pointe, Lac du Flambeau, and Lac Courte Oreilles Bands, the existence of these bands as singular political entities was still dubious.  The most meaningful designation attached to the bands in the instructions to Wheeler is that of the chief’s name.  

Canoes in the Rain and Little Marten clearly live far from the central villages named in the treaty, and Nigig (Otter) and Migizi (Eagle) whose villages at this time were near Lac Vieux Desert or Mole Lake aren’t depicted as attached to any particular reservation village. 

Edawigijig (Edawi-giizhig “Both Sides of the Sky”), 1880 (C.M. Bell, Smithsonian Digital Collections)

Additionally, Fitch makes no distinction between Red Cliff and Bad River.  Jechiikwii’o (Little Buffalo) and Vincent Roy Sr. representing the La Pointe mix-bloods could be considered “Red Cliff” chiefs while the rest would be “Bad River.”  However, these reservation-based divisions are clearly secondary to the kinship/leadership divisions.

This indicates that we should conceptualize the “La Pointe Band” for the entire pre-1860 historical period as several bands that were not necessarily all tied to Madeline Island at all times.  This means of thinking helps greatly in sorting out the historical timeline of this area.

This is highlighted in a curious 1928 statement by John Cloud of Bad River regarding the lineage of his grandfather Edawi-giizhig (Each Side of the Sky), one of the chiefs who signed the 1854 Treaty), to E. P. Wheeler, the La Pointe-born son of Leonard Wheeler:   

Theodore T. Brown

This medal was obtained by Rev. E. P. Wheeler during the summer of 1928 at Odanah, on the Bad River Indian Reservation, from John Cloud, Zah-buh-deece, a Chippewa Indian, whose grandfather had obtained it from President Abraham Lincoln. His grandfather, A-duh-wih-gee-zhig, was a chief of the La Pointe band of Chippewa. His name signifies “on both sides of the sky or day.” His father was Mih-zieh, meaning a “fish without scales.” The chieftain- ship of A-duh-wih-gee-zhig was certified to by the U. S. Commissioner of Indian Affairs on March 22, 1880.

His father, Mih-zieh, was one of the three chiefs who led the original migration of the Chippewa to Chequamegon Bay, the others being Uh-jih-jahk, the Crane, and Gih-chih-way-shkeenh, or the “Big Plover.” The latter was also sometimes known as Bih-zih-kih, or the “Buffalo.”

A-duh-wih-gee-zhig was a member of the delegation of Lake Superior Chippewa chiefs who went to Washington to see President Lincoln under the guidance of Benjamin G. Armstrong, during the winter of 1861…


The three chiefs mentioned as leading the “original migration” are well known to history.  Waabajijaak, the White Crane, was the father of Ikwezewe or Madeline Cadotte, the namesake of Madeline Island.  According to his great-grandson, William Warren, White Crane was in the direct Crane Clan lineage that claimed chieftainship over the entire Ojibwe nation.  

Mih-zieh, or Mizay (Lawyerfish) was a prominent speaker for the La Pointe band in the early 19th Century.  According to Janet Chute’s research, he was the brother of Chief Buffalo, and he later settled at Garden River, the village of the great “British” Ojibwe chief Zhingwaakoons (Little Pine) on the Canadian side of the Sault.

Bizhiki, of course, is Chief Buffalo, the most famous of the La Pointe chiefs, who died in 1855.  Gichi-Weshkii, his other name, is usually translated meaning something along the lines of “Great First Born,” “Great Hereditary Chief,” or more literally as “Great New One.”  John Cloud and E. P. Wheeler identify him as the “Big Plover,” which is interesting.  Buffalo’s doodem (clan) was the Loon, but his contemporary Zhingwaakoons was of the Plover doodem (Jiichiishkwenh in Ojibwe).  How this potentially relates to the name of Buffalo’s son Jechiikwii’o (identified as “Snipe” by Charles Lippert) is unclear but worthy of further investigation.

The characterization of these three chiefs leading the “original migration” to Chequamegon stands at odds with everything we’ve ever heard about the first Ojibwe arrival at La Pointe.  The written record places the Ojibwe at Chequamegon at least a half century before any of these chiefs were born, and many sources would suggest much earlier date.  Furthermore, Buffalo and White Crane are portrayed in the works of William Warren and Henry Schoolcraft as heirs to the leadership of the “ancient capital” of the Ojibwes, La Pointe.  

Warren and Schoolcraft knew Buffalo personally, and Warren’s History of the Ojibways even includes a depiction of Buffalo and Daagwagane (son of White Crane, great uncle of Warren) arguing over which of their ancestors first reached Chequamegon in the mists of antiquity.  Buffalo and Daawagane’s exchange would have taken a much different form if they had been alive to see this “original migration.”

Still, Cloud and Wheeler’s statement may contain a grain of truth, something I will return to after filling in a little background on the controversies and mysteries surrounding the timeline of the Ojibwe bands at La Pointe.


Photos, Photos, Photos

February 10, 2014

The queue of Chequamegon History posts that need to be written grows much faster than my ability to write them.  Lately, I’ve been backed up with mysteries surrounding a number of photographs.  Many of these photos are from after 1860, so they are technically outside the scope of this website (though they involve people who were important in the pre-1860 era too.

Photograph posts are some of the hardest to write, so I decided to just run through all of them together with minimal commentary other than that needed to resolve the unanswered questions.  I will link all the photos back to their sources where their full descriptions can be found.  Here it goes, stream-of-consciousness style:

Ojibwa Delegation by C.M. Bell.  Washington D.C. 1880 (NMAI Collections)

This whole topic started with a photo of a delegation of Lake Superior Ojibwe chiefs that sits on the windowsill of the Bayfield Public Library.  Even though it is clearly after 1860, some of the names in the caption:  Oshogay, George Warren, and Vincent Roy Jr. caught my attention.  These men, looking past their prime, were all involved in the politics of the 1850s that I had been studying, so I wanted to find out more about the picture.

As I mentioned in the Oshogay post, this photo is also part of the digital collections of the Smithsonian, but the people are identified by different names. According to the Smithsonian, the picture was taken in Washington in 1880 by the photographer C.M. Bell.

I found a second version of this photo as well.  If it wasn’t for one of the chiefs in front, you’d think it was the same picture:

While my heart wanted to believe the person, probably in the early 20th century, who labelled the Bayfield photograph, my head told me the photographer probably wouldn’t have known anything about the people of Lake Superior, and therefore could only have gotten the chiefs’ names directly from them.  Plus, Bell took individual photos:

Edawigijig (Edawi-giizhig “Both Sides of the Sky”), Bad River chief and signer of the Treaty of 1854 (C.M. Bell, Smithsonian Digital Collections)

Niizhogiizhig: “Second Day,” (C.M. Bell, Smithsonian Digital Collections)

Kiskitawag (Giishkitawag:  “Cut Ear”) signed multiple treaties as a warrior of the Ontonagon Band but afterwards was associated with the Bad River Band (C.M. Bell, Smithsonian Digital Collections).

By cross-referencing the individual photos with the names listed with the group photo, you can identify nine of the thirteen men.  They are chiefs from Bad River, Lac Courte Oreilles, and Lac du Flambeau.

According to this, the man identified by the library caption as Vincent Roy Jr., was in fact Ogimaagiizhig (Sky Chief).  He does have a resemblance to Roy, so I’ll forgive whoever it was, even if it means having to go back and correct my Vincent Roy post:

Vincent Roy Jr. From C. Verwyst’s Life and Labors of Rt. Rev. Frederic Baraga, First Bishop of Marquette, Mich: To which are Added Short Sketches of the Lives and Labors of Other Indian Missionaries of the Northwest (Digitized by Google Books)

Top: Frank Roy, Vincent Roy, E. Roussin, Old Frank D.o., Bottom: Peter Roy, Jos. Gourneau (Gurnoe), D. Geo. Morrison. The photo is labelled Chippewa Treaty in Washington 1845 by the St. Louis Hist. Lib and Douglas County Museum, but if it is in fact in Washington, it was probably the Bois Forte Treaty of 1866, where these men acted as conductors and interpreters (Digitized by Mary E. Carlson for The Sawmill Community at Roy’s Point).

So now that we know who went on the 1880 trip, it begs the question of why they went.  The records I’ve found haven’t been overly clear, but it appears that it involved a bill in the senate for “severalty” of the Ojibwe reservations in Wisconsin.  A precursor to the 1888 Allotment Act of Senator Henry Dawes, this legislation was proposed by Senator Thaddeus C. Pound of Wisconsin.  It would divide the reservations into parcels for individual families and sell the remaining lands to the government, thereby greatly reducing the size of the reservations and opening the lands up for logging.

Pound spent a lot of time on Indian issues and while he isn’t as well known as Dawes or as Richard Henry Pratt the founder of the Carlisle Indian School, he probably should be.  Pound was a friend of Pratt’s and an early advocate of boarding schools as a way to destroy Native cultures as a way to uplift Native peoples.

I’m sure that Pound’s legislation was all written solely with the welfare of the Ojibwe in mind, and it had nothing to do with the fact that he was a wealthy lumber baron from Chippewa Falls who was advocating damming the Chippewa River (and flooding Lac Courte Oreilles decades before it actually happened).  All sarcasm aside, if any American Indian Studies students need a thesis topic, or if any L.C.O. band members need a new dartboard cover, I highly recommend targeting Senator Pound.

Like many self-proclaimed “Friends of the Indian” in the 1880s, Senator Thaddeus C. Pound of Wisconsin thought the government should be friendly to Indians by taking away more of their land and culture.  That he stood to make a boatload of money out of it was just a bonus (Brady & Handy:  Wikimedia Commons).

While we know Pound’s motivations, it doesn’t explain why the chiefs came to Washington.  According to the Indian Agent at Bayfield they were brought in to support the legislation.  We also know they toured Carlisle and visited the Ojibwe students there.  There are a number of potential explanations, but without having the chiefs’ side of the story, I hesitate to speculate.  However, it does explain the photograph.

Now, let’s look at what a couple of these men looked like two decades earlier:

This stereocard of Giishkitawag was produced in the early 1870s, but the original photo was probably taken in the early 1860s (Denver Public Library).

By the mid 1850s, Akiwenzii (Old Man) was the most prominent chief of the Lac Courte Oreilles Band.  This stereocard was made by Whitney and Zimmerman c.1870 from an original possibly by James E. Martin in the late 1850s or early 1860s (Denver Public Library).

Giishkitawag and Akiwenzii are seem to have aged quite a bit between the early 1860s, when these photos were taken, and 1880 but they are still easily recognized.  The earlier photos were taken in St. Paul by the photographers Joel E. Whitney and James E. Martin.  Their galleries, especially after Whitney partnered with Charles Zimmerman, produced hundreds of these images on cards and stereoviews for an American public anxious to see real images of Indian leaders.

Giishkitawag and Akiwenzii were not the only Lake Superior chiefs to end up on these souvenirs.  Aamoons (Little Bee), of Lac du Flambeau appears to have been a popular subject:

Aamoons (Little Bee) was a prominent chief from Lac du Flambeau (Denver Public Library).

As the images were reproduced throughout the 1870s, it appears the studios stopped caring who the photos were actually depicting:

One wonders what the greater insult to Aamoons was:  reducing him to being simply “Chippewa Brave” as Whitney and Zimmerman did here, or completely misidentifying him as Na-gun-ub (Naaganab) as a later stereo reproduction as W. M. McLeish does here:

Chief identified as Na-gun-ub (Minnesota Historical Society)

Aamoons and Naaganab don’t even look alike…

…but the Lac du Flambeau and Fond du Lac chiefs were probably photographed in St. Paul around the time they were both part of a delegation to President Lincoln in 1862.

Chippewa Delegation 1862 by Matthew Brady? (Minnesota Historical Society)

Naaganab (seated middle) and Aamoons (back row, second from left) are pretty easy to spot, and if you look closely, you’ll see Giishkitawag, Akiwenzii, and a younger Edawi-giizhig (4th, 5th, and 6th from left, back row) were there too.  I can’t find individual photos of the other chiefs, but there is a place we can find their names.

(From Early Life Among the Indians by Benjamin Armstrong)

Benjamin Armstrong, who interpreted for the delegation, included a version of the image in his memoir Early Life Among the Indians.  He identifies the men who went with him as:

Ah-moose (Little Bee) from Lac Flambeau Reservation, Kish-ke-taw-ug (Cut Ear) from Bad River Reservation, Ba-quas (He Sews) from Lac Courte O’Rielles Reservation, Ah-do-ga-zik (Last Day) from Bad River Reservation, O-be-quot (Firm) from Fond du Lac Reservation, Sing-quak-onse (Little Pine) from La Pointe Reservation, Ja-ge-gwa-yo (Can’t Tell) from La Pointe Reservation, Na-gon-ab (He Sits Ahead) from Fond du Lac Reservation, and O-ma-shin-a-way (Messenger) from Bad River Reservation.

It appears that Armstrong listed the men according to their order in the photograph.  He identifies Akiwenzii as “Ba-quas (He Sews),” which until I find otherwise, I’m going to assume the chief had two names (a common occurrence) since the village is the same.  Aamoons, Giishkitawag, Edawi-giizhig and Naaganab are all in the photograph in the places corresponding to the order in Armstrong’s list.  That means we can identify the other men in the photo.

I don’t know anything about O-be-quot from Fond du Lac (who appears to have been moved in the engraving) or S[h]ing-guak-onse from Red Cliff (who is cut out of the photo entirely) other than the fact that the latter shares a name with a famous 19th-century Sault Ste. Marie chief.  Travis Armstrong’s outstanding website,, has more information on these chiefs and the mission of the delegation.

Seated to the right of Naaganab, in front of Edawi-giizhig is Omizhinawe, the brother of and speaker for Blackbird of Bad River.  Finally, the broad-shouldered chief on the bottom left is “Ja-ge-gwa-yo (Can’t Tell)” from Red Cliff.  This is Jajigwyong, the son of Chief Buffalo, who signed the treaties as a chief in his own right.  Jayjigwyong, sometimes called Little Chief Buffalo, was known for being an early convert to Catholicism and for encouraging his followers to dress in European style.  Indeed, we see him and the rest of the chiefs dressed in buttoned coats and bow-ties and wearing their Lincoln medals.

Wait a minute… button coats?…  bow-ties?… medals?…. a chief identified as Buffalo…That reminds me of…

This image is generally identified as Chief Buffalo (Wikimedia Commons)

UPDATE APRIL 27, 2014 The mystery is not solved.  Read this updated correction for why the photo can’t be Jechiikwii’o (Jayjigwyong) in 1862.

Anyway, with that mystery solved, we can move on to the next one.  It concerns a photograph that is well-known to any student of Chequamegon-area history in the mid 19th century (or any Chequamegon History reader who looks at the banners on the side of this page).Noooooo!!!!!!!  I’ve been trying to identify the person in The above “Chief Buffalo” photo for years, and the answer was in Armstrong all along!  Now I need to revise this post among others.  I had already begun to suspect it was Jayjigwyong rather than his father, but my evidence was circumstantial.  This leaves me without a doubt.  This picture of the younger Chief Buffalo, not his more-famous father.

The photo showing an annuity payment, must have been widely distributed in its day, because it has made it’s way into various formats in archives and historical societies around the world.  It has also been reproduced in several secondary works including Ronald Satz’ Chippewa Treaty Rights, Patty Loew’s Indian Nations of Wisconsin, Hamilton Ross’ La Pointe:  Village Outpost on Madeline Island, and in numerous other pamphlets, videos, and displays in the Chequamegon Region.  However, few seem to agree on the basic facts:

When was it taken?

Where was it taken?

Who was the photographer?

Who are the people in the photograph?

We’ll start with a cropped version that seems to be the most popular in reproductions:

According to Hamilton Ross and the Wisconsin Historical Society:  “Annuity Payment at La Pointe: Indians receiving payment. Seated on the right is John W. Bell. Others are, left to right, Asaph Whittlesey, Agent Henry C. Gilbert, and William S. Warren (son of Truman Warren).” 1870. Photographer Charles Zimmerman (more info).

In the next one, we see a wider version of the image turned into a souvenir card much like the ones of the chiefs further up the post:

According to the Minnesota Historical Society “Scene at Indian payment, Wisconsin; man in black hat, lower right, is identified as Richard Bardon, Superior, Wisconsin, then acting Indian school teacher and farmer” c.1871 by Charles Zimmerman (more info).

In this version, we can see more foreground and the backs of the two men sitting in front.

According to the Library of Congress:  “Cherokee payments(?). Several men seated around table counting coins; large group of Native Americans stand in background.” Published 1870-1900 (more info).

The image also exists in engraved forms, both slightly modified…

According to Benjamin Armstrong:  “Annuity papment [sic] at La Pointe 1852” (From Armstrong’s Early Life Among the Indians)

…and greatly-modified.

Harper’s Weekly August 5, 1871:  “Payment of Indian Annuities–Coming up to the Pay Table.” (more info)

It should also be mentioned that another image exists that was clearly taken on the same day.  We see many of the same faces in the crowd:

Scene at Indian payment, probably at Odanah, Wisconsin. c.1865 by Charles Zimmerman (more info)

We have a lot of conflicting information here.  If we exclude the Library of Congress Cherokee reference, we can be pretty sure that this is an annuity payment at La Pointe or Odanah, which means it was to the Lake Superior Ojibwe.  However, we have dates ranging from as early as 1852 up to 1900. These payments took place, interrupted from 1850-1852 by the Sandy Lake Removal, from 1837 to 1874.

Although he would have attended a number of these payments, Benjamin Armstrong’s date of 1852, is too early.  A number of secondary sources have connected this photo to dates in the early 1850s, but outside of Armstrong, there is no evidence to support it.

Charles Zimmerman, who is credited as the photographer when someone is credited, became active in St. Paul in the late 1860s, which would point to the 1870-71 dates as more likely.  However, if you scroll up the page and look at Giishkitaawag, Akiwenzii, and Aamoons again, you’ll see that these photos, (taken in the early 1860s) are credited to “Whitney & Zimmerman,” even though they predate Zimmerman’s career.

What happened was that Zimmerman partnered with Joel Whitney around 1870, eventually taking over the business, and inherited all Whitney’s negatives (and apparently those of James Martin as well).  There must have been an increase in demand for images of Indian peoples in the 1870s, because Zimmerman re-released many of the earlier Whitney images.

So, we’re left with a question.  Did Zimmerman take the photograph of the annuity payment around 1870, or did he simply reproduce a Whitney negative from a decade earlier?

I had a hard time finding any primary information that would point to an answer.  However, the Summer 1990 edition of the Minnesota History magazine includes an article by Bonnie G. Wilson called Working the Light:  Nineteenth Century Professional Photographers in Minnesota.  In this article, we find the following:

“…Zimmerman was not a stay-at-home artist.  He took some of his era’s finest landscape photos of Minnesota, specializing in stereographs of the Twin Cities area, but also traveling to Odanah, Wisconsin for an Indian annuity payment…”

In the footnotes, Wilson writes:

“The MHS has ten views in the Odanah series, which were used as a basis for engravings in Harper’s Weekly, Aug. 5, 1871.  See also Winona Republican, Oct. 12, 1869 p.3;”

Not having access to the Winona Republican, I tried to see how many of the “Odanah series” I could track down.  Zimmerman must have sold a lot of stereocards, because this task was surprisingly easy.  Not all are labelled as being in Odanah, but the backgrounds are similar enough to suggest they were all taken in the same place.  Click on them to view enlarged versions at various digital archives.

Scene at Indian Payment, Odanah Wisconsin (Minnesota Historical Society)

Chippewa Wedding (British Museum)

Domestic Life–Chippewa Indians (British Museum)

Chippewa Wedding (British Museum)


Scene at Indian Payment–Odanah, Wis.  (Wikimedia Images)

So, if Zimmerman took the “Odanah series” in 1869, and the pay table image is part of it, then this is a picture of the 1869 payment.  To be absolutely certain, we should try to identify the men in the image.

This task is easier than ever because the New York Public Library has uploaded a high-resolution scan of the Whitney & Zimmerman stereocard version to Wikimedia Commons.  For the first time, we can really get a close look at the men and women in this photo.

They say a picture tells a thousand words.  I’m thinking I could write ten-thousand and still not say as much as the faces in this picture.

zimpay2 zimpay3

To try to date the photo, I decided to concentrate the six most conspicuous men in the photo:

1)  The chief in the fur cap whose face in the shadows.

2)  The gray-haired man standing behind him.

3)  The man sitting behind the table who is handing over a payment.

4)  The man with the long beard, cigar, and top hat.

5) The man with the goatee looking down at the money sitting to the left of the top-hat guy (to the right in our view)

6)  The man with glasses sitting at the table nearest the photographer

According to Hamilton Ross, #3 is Asaph Whittlesey, #4 is Agent Henry Gilbert, #5 is William S. Warren (son of Truman), and #6 is John W. Bell.  While all four of those men could have been found at annuity payments as various points between 1850 and 1870, this appears to be a total guess by Ross.  Three of the four men appear to be of at least partial Native descent and only one (Warren) of those identified by Ross was Ojibwe.  Chronologically, it doesn’t add up either.  Those four wouldn’t have been at the same table at the same time.  Additionally, we can cross-reference two of them with other photos.

Asaph Whittlesey was an interesting looking dude, but he’s not in the Zimmerman photo (Wisconsin Historical Society).

Henry C. Gilbert was the Indian Agent during the Treaty of 1854 and oversaw the 1855 annuity payment, but he was dead by the time the “Zimmerman” photo was taken (Branch County Photographs)

Whittlesey and Gilbert are not in the photograph.

The man who I label as #5 is identified by Ross as William S. Warren.  This seems like a reasonable guess, though considering the others, I don’t know that it’s based on any evidence.  Warren, who shares a first name with his famous uncle William Whipple Warren, worked as a missionary in this area.

The man I label #6 is called John W. Bell by Ross and Richard Bardon by the Minnesota Historical Society.  I highly doubt either of these.  I haven’t found photos of either to confirm, but the Ireland-born Bardon and the Montreal-born Bell were both white men.  Mr. 6 appears to be Native.  I did briefly consider Bell as a suspect for #4, though.

Neither Ross nor the Minnesota Historical Society speculated on #1 or #2.

At this point, I cannot positively identify Mssrs. 1, 2, 3, 5, or 6.  I have suspicions about each, but I am not skilled at matching faces, so these are wild guesses at this point:

#1 is too covered in shadows for a clear identification.  However, the fact that he is wearing the traditional fur headwrap of an Ojibwe civil chief, along with a warrior’s feather, indicates that he is one of the traditional chiefs, probably from Bad River but possibly from Lac Courte Oreilles or Lac du Flambeau.  I can’t see his face well enough to say whether or not he’s in one of the delegation photos from the top of the post.

#2 could be Edawi-giizhig (see above), but I can’t be certain.

#3 is also tricky.  When I started to examine this photo, one of the faces I was looking for was that of Joseph Gurnoe of Red Cliff.  You can see him in a picture toward the top of the post with the Roy brothers.  Gurnoe was very active with the Indian Agency in Bayfield as a clerk, interpreter, and in other positions.  Comparing the two photos I can’t say whether or not that’s him.  Leave a comment if you think you know.

#5 could be a number of different people.

#6 I don’t have a solid guess on either.  His apparent age, and the fact that the Minnesota Historical Society’s guess was a government farmer and schoolteacher, makes me wonder about Henry Blatchford.  Blatchford took over the Odanah Mission and farm from Leonard Wheeler in the 1860s.  This was after spending decades as Rev. Sherman Hall’s interpreter, and as a teacher and missionary in La Pointe and Odanah area.  When this photo was taken, Blatchford had nearly four decades of experience as an interpreter for the Government.  I don’t have any proof that it’s him, but he is someone who is easy to imagine having a place at the pay table.

Finally, I’ll backtrack to #4, whose clearly identifiable gray-streaked beard allows us to firmly date the photo.  The man is Col. John H. Knight, who came to Bayfield as Indian Agent in 1869.

Col. John H. Knight (Wisconsin Historical Society)

Knight oversaw a couple of annuity payments, but considering the other evidence, I’m confident that the popular image that decorates the sides of the Chequamegon History site was indeed taken at Odanah by Charles Zimmerman at the 1869 annuity payment.

Do you agree?  Do you disagree?  Have you spotted anything in any of these photos that begs for more investigation?  Leave a comment.

As for myself, it’s a relief to finally get all these photo mysteries out of my post backlog.  The 1870 date on the Zimmerman photo reminds me that I’m spending too much time in the later 19th century.  After all, the subtitle of this website says it’s history before 1860.  I think it might be time to go back for a while to the days of the old North West Company or maybe even to Pontiac.  Stay tuned, and thanks for reading,


August 12, 2013

At the most recent count, Chief Buffalo is mentioned in over two-thirds of the posts here on Chequamegon History.  That’s the most of anyone listed so far in the People Index.  While there are more Buffalo posts on the way, I also want to draw attention to some of the lesser known leaders of the La Pointe Band.  So, look for upcoming posts about Dagwagaane (Tagwagane), Mizay, Blackbird, Waabojiig, Andeg-wiiyas, and others.  I want to start, however, with Oshogay, the young speaker who traveled to Washington with Buffalo in 1852 only to die the next year before the treaty he was seeking could be negotiated.

Two hundred years before Oshogay went to Washington D. C., the Jesuits of New France recorded the Outchougai (Atchougue) as a distinct nation among the many Anishinaabe peoples of the Western Great Lakes along with the Amikouet (Beavers), Nikikouet (Otters), Noquet (Bears), Monsoni (Moose), Marameg (Catfish), and several others.  By the 19th century, these nations were seen no longer seen as distinct nations but as clans of the Otchipoek (Cranes).  According to Schoolcraft and others, the Outchougai (Oshogays) were the Osprey or Fish Hawk clan.  However, others identified them with the Heron (zhashagi  in Ojibwe; Osprey is piichigiigwane).  I am far from being an expert on the Ojibwe clan system, but it seems by the 1800s, the Oshogay clan was either gone from the Anishinaabe of the Lake Superior country or had been absorbed into the Cranes. However, the word Oshogay continued to be a personal name. 

I debated whether to do this post, since I don’t know a lot about Oshogay.  I don’t know for sure what his name means, so I don’t know how to spell or pronounce it correctly (in the sources you see Oshogay, O-sho-ga, Osh-a-ga, Oshaga, Ozhoge, etc.).  In fact, I don’t even know how many people he is.  There were at least four men with that name among the Lake Superior Ojibwe between 1800 and 1860, so much like with the Great Chief Buffalo Picture Search, the key to getting Oshogay’s history right is dependent on separating his story from those who share his name.

In the end, I felt that challenge was worth a post in its own right, so here it is.

Getting Started

According to his gravestone, Oshogay was 51 when he died at La Pointe in 1853.  That would put his birth around 1802.  However, the Ojibwe did not track their birthdays in those days, so that should not be considered absolutely precise.  He was considered a young man of the La Pointe Band at the time of his death.  In my mind, the easiest way to sort out the information is going to be to lay it out chronologically.  Here it goes:

1)  Henry Schoolcraft, United States Indian Agent at Sault Ste. Marie, recorded the following on July 19, 1828:

Oshogay (the Osprey), solicited provisions to return home. This young man had been sent down to deliver a speech from his father, Kabamappa, of the river St. Croix, in which he regretted his inability to come in person. The father had first attracted my notice at the treaty of Prairie du Chien, and afterwards received a small medal, by my recommendation, from the Commissioners at Fond du Lac. He appeared to consider himself under obligations to renew the assurance of his friendship, and this, with the hope of receiving some presents, appeared to constitute the object of his son’s mission, who conducted himself with more modesty and timidity before me than prudence afterwards; for, by extending his visit to Drummond Island, where both he and his father were unknown, he got nothing, and forfeited the right to claim anything for himself on his return here.

I sent, however, in his charge, a present of goods of small amount, to be delivered to his father, who has not countenanced his foreign visit.

Oshogay is a “young man.”  A birth year of 1802 would make him 26.  He is part of Gaa-bimabi’s (Kabamappa’s) village in the upper St. Croix country.

2) In June of 1834, Edmund Ely and W. T. Boutwell, two missionaries, traveled from Fond du Lac (today’s Fond du Lac Reservation near Cloquet) down the St. Croix to Yellow Lake (near today’s Webster, WI) to meet with other missionaries. As they left Gaa-bimabi’s (Kabamappa’s) village near the head of the St. Croix and reached the Namekagon River on June 28th, they were looking for someone to guide them the rest of the way.  An old Ojibwe man, who Boutwell had met before at La Pointe, and his son offered to help. The man fed the missionaries fish and hunted for them while they camped a full day at the mouth of the Namekagon since the 29th was a Sunday and they refused to travel on the Sabbath.  On Monday the 30th, the reembarked, and Ely recorded in his journal:

The man, whose name is “Ozhoge,” and his son embarked with us about 1/2 past 9 °clk a.m. The old man in the bow and myself steering.  We run the rapids safely.  At half past one P. M. arrived at the mouth of Yellow River…  

Ozhoge is an “old man” in 1834, so he couldn’t have been born in 1802.  He is staying on the Namekagon River in the upper St. Croix country between Gaa-bimabi and the Yellow Lake Band.  He had recently spent time at La Pointe.

3)  Ely’s stay on the St. Croix that summer was brief.  He was stationed at Fond du Lac until he eventually wore out his welcome there. In the 1840s, he would be stationed at Pokegama, lower on the St. Croix.  During these years, he makes multiple references to a man named Ozhogens (a diminutive of Ozhoge).  Ozhogens is always found above Yellow River on the upper St. Croix.

Ozhogens has a name that may imply someone older (possibly a father or other relative) lives nearby with the name Ozhoge.  He seems to live in the upper St. Croix country.  A birth year of 1802 would put him in his forties, which is plausible.


Ke-che-wask keenk (Gichi-weshki) is Chief Buffalo.  Gab-im-ub-be (Gaa-bimabi) was the chief Schoolcraft identified as the father of Oshogay.  Ja-che-go-onk was a son of Chief Buffalo.

4) On August 2, 1847, the United States and the Mississippi and Lake Superior Ojibwe concluded a treaty at Fond du Lac.  The US Government wanted Ojibwe land along the nation’s border with the Dakota Sioux, so it could remove the Ho-Chunk people from Wisconsin to Minnesota.

Among the signatures, we find O-sho-gaz, a warrior from St. Croix.  This would seem to be the Ozhogens we meet in Ely.

Here O-sho-gaz is clearly identified as being from St. Croix.  His identification as a warrior would probably indicate that he is a relatively young man.  The fact that his signature is squeezed in the middle of the names of members of the La Pointe Band may or may not be significant.  The signatures on the 1847 Treaty are not officially grouped by band, but they tend to cluster as such. 

5)  In 1848 and 1849 George P. Warren operated the fur post at Chippewa Falls and kept a log that has been transcribed and digitized by the University of Wisconsin Eau Claire.  He makes several transactions with a man named Oshogay, and at one point seems to have him employed in his business.  His age isn’t indicated, but the amount of furs he brings in suggests that he is the head of a small band or large family.  There were multiple Ojibwe villages on the Chippewa River at that time, including at Rice Lake and Lake Shatac (Chetek).  The United States Government treated with them as satellite villages of the Lac Courte Oreilles Band.

Based on where he lives, this Oshogay might not be the same person as the one described above.

6)  In December 1850, the Wisconsin Supreme Court ruled in the case Oshoga vs. The State of Wisconsin, that there were a number of irregularities in the trial that convicted “Oshoga, an Indian of the Chippewa Nation” of murder.  The court reversed the decision of the St. Croix County circuit court.  I’ve found surprisingly little about this case, though that part of Wisconsin was growing very violent in the 1840s as white lumbermen and liquor salesmen were flooding the country.

Pg 56 of Containing cases decided from the December term, 1850, until the organization of the separate Supreme Court in 1853: Volume 3 of Reports of Cases Argued and Determined in the Supreme Court of the State of Wisconsin: With Tables of the Cases and Principal Matters, and the Rules of the Several Courts in Force Since 1838, Wisconsin. Supreme Court Authors: Wisconsin. Supreme Court, Silas Uriah Pinney (Google Books).

The man killed, Alexander Livingston, was a liquor dealer himself.

Alexander Livingston, a man who in youth had had excellent advantages, became himself a dealer in whisky, at the mouth of Wolf creek, in a drunken melee in his own store was shot and killed by Robido, a half-breed. Robido was arrested but managed to escape justice.

~From Fifty Years in the Northwest by W.H.C Folsom

Several pages later, Folsom writes:

At the mouth of Wolf creek, in the extreme northwestern section of this town, J. R. Brown had a trading house in the ’30s, and Louis Roberts in the ’40s. At this place Alex. Livingston, another trader, was killed by Indians in 1849. Livingston had built him a comfortable home, which he made a stopping place for the weary traveler, whom he fed on wild rice, maple sugar, venison, bear meat, muskrats, wild fowl and flour bread, all decently prepared by his Indian wife. Mr. Livingston was killed by an Indian in 1849.

Folsom makes no mention of Oshoga, and I haven’t found anything else on what happened to him or Robido (Robideaux?).

It’s hard to say if this Oshoga is the Ozhogen’s of Ely’s journals or the Oshogay of Warren’s.  Wolf Creek is on the St. Croix, but it’s not far from the Chippewa River country either, and the Oshogay of Warren seems to have covered a lot of ground in the fur trade.  Warren’s journal, linked in #4, contains a similar story of a killing and “frontier justice” leading to lynch mobs against the Ojibwe.  To escape the violence and overcrowding, many Ojibwe from that part of the country started to relocate to Fond du Lac, Lac Courte Oreilles, or La Pointe/Bad River.  La Pointe is also where we find the next mention of Oshogay. 

7)  From 1851 to 1853, a new voice emerged loudly from the La Pointe Band in the aftermath of the Sandy Lake Tragedy.  It was that of Buffalo’s speaker Oshogay (or O-sho-ga), and he spoke out strongly against Indian Agent John Watrous’ handling of the Sandy Lake payments (see this post) and against Watrous’ continued demands for removal of the Lake Superior Ojibwe.  There are a number of documents with Oshogay’s name on them, and I won’t mention all of them, but I recommend Theresa Schenck’s William W. Warren and Howard Paap’s Red Cliff, Wisconsin as two places to get started. 

Chief Buffalo was known as a great speaker, but he was nearing the end of his life, and it was the younger chief who was speaking on behalf of the band more and more.  Oshogay represented Buffalo in St. Paul, co-wrote a number of letters with him, and most famously, did most of the talking when the two chiefs went to Washington D.C. in the spring of 1852 (at least according to Benjamin Armstrong’s memoir).  A number of secondary sources suggest that Oshogay was Buffalo’s son or son-in-law, but I’ve yet to see these claims backed up with an original document.  However, all the documents that identify by band, say this Oshogay was from La Pointe.

The Wisconsin Historical Society has digitized four petitions drafted in the fall of 1851 and winter of 1852.  The petitions are from several chiefs, mostly of the La Pointe and Lac Courte Oreilles/Chippewa River bands, calling for the removal of John Watrous as Indian Agent.  The content of the petitions deserves its own post, so for now we’ll only look at the signatures.


November 6, 1851 Letter from 30 chiefs and headmen to Luke Lea, Commissioner of Indian Affairs:  Multiple villages are represented here, roughly grouped by band.  Kijiueshki (Buffalo), Jejigwaig (Buffalo’s son), Kishhitauag (“Cut Ear” also associated with the Ontonagon Band), Misai (“Lawyerfish”),  Oshkinaue (“Youth”), Aitauigizhik (“Each Side of the Sky”), Medueguon, and Makudeuakuat (“Black Cloud”) are all known members of the La Pointe Band.  Before the 1850s, Kabemabe (Gaa-bimabi) and Ozhoge were associated with the villages of the Upper St. Croix.


November 8, 1851, Letter from the Chiefs and Headmen of Chippeway River, Lac Coutereille, Puk-wa-none, Long Lake, and Lac Shatac to Alexander Ramsey, Superintendent of Indian Affairs:  This letter was written from Sandy Lake two days after the one above it was written from La Pointe.  O-sho-gay the warrior from Lac Shatac (Lake Chetek) can’t be the same person as Ozhoge the chief unless he had some kind of airplane or helicopter back in 1851.


Undated (Jan. 1852?) petition to “Our Great Father”:  This Oshoga is clearly the one from Lake Chetek (Chippewa River). 


Undated (Jan. 1852?) petition:  These men are all associated with the La Pointe Band.  Osho-gay is their Speaker.

In the early 1850s, we clearly have two different men named Oshogay involved in the politics of the Lake Superior Ojibwe.  One is a young warrior from the Chippewa River country, and the other is a rising leader among the La Pointe Band.

Washington Delegation July 22, 1852 This engraving of the 1852 delegation led by Buffalo and Oshogay appeared in Benjamin Armstrong’s Early Life Among the Indians.  Look for an upcoming post dedicated to this image.

8)  In the winter of 1853-1854, a smallpox epidemic ripped through La Pointe and claimed the lives of a number of its residents including that of Oshogay.  It had appeared that Buffalo was grooming him to take over leadership of the La Pointe Band, but his tragic death left a leadership vacuum after the establishment of reservations and the death of Buffalo in 1855.

Oshogay’s death is marked in a number of sources including the gravestone at the top of this post.  The following account comes from Richard E. Morse, an observer of the 1855 annuity payments at La Pointe:

The Chippewas, during the past few years, have suffered extensively, and many of them died, with the small pox.  Chief O-SHO-GA died of this disease in 1854.  The Agent caused a suitable tomb-stone to be erected at his grave, in La Pointe.  He was a young chief, of rare promise and merit; he also stood high in the affections of his people.   

Later, Morse records a speech by Ja-be-ge-zhick or “Hole in the Sky,” a young Ojibwe man from the Bad River Mission who had converted to Christianity and dressed in “American style.” Jabegezhick speaks out strongly to the American officials against the assembled chiefs:

…I am glad you have seen us, and have seen the folly of our chiefs; it may give you a general idea of their transactions.  By the papers you have made out for the chiefs to sign, you can judge of their ability to do business for us.  We had but one man among us, capable of doing business for the Chippewa nation; that man was O-SHO-GA, now dead and our nation now mourns.  (O-SHO-GA was a young chief of great merit and much promise; he died of small-pox, February 1854).  Since his death, we have lost all our faith in the balance of our chiefs…

This O-sho-ga is the young chief, associated with the La Pointe Band, who went to Washington with Buffalo in 1852.

9)  In 1878, “Old Oshaga” received three dollars for a lynx bounty in Chippewa County.

It seems quite possible that Old Oshaga is the young man that worked with George Warren in the 1840s and the warrior from Lake Chetek who signed the petitions against Agent Watrous in the 1850s.

10) In 1880, a delegation of Bad River, Lac Courte Oreilles, and Lac du Flambeau chiefs visited Washington D.C.  I will get into their purpose in a future post, but for now, I will mention that the chiefs were older men who would have been around in the 1840s and ’50s. One of them is named Oshogay.  The challenge is figuring out which one.

Ojibwe Delegation c. 1880 by Charles M. Bell.   [Identifying information from the Smithsonian] Studio portrait of Anishinaabe Delegation posed in front of a backdrop. Sitting, left to right: Edawigijig; Kis-ki-ta-wag; Wadwaiasoug (on floor); Akewainzee (center); Oshawashkogijig; Nijogijig; Oshoga. Back row (order unknown); Wasigwanabi; Ogimagijig; and four unidentified men (possibly Frank Briggs, top center, and Benjamin Green Armstrong, top right). The men wear European-style suit jackets and pants; one man wears a peace medal, some wear beaded sashes or bags or hold pipes and other props.(Smithsonian Institution National Museum of the American Indian).

This same image is on display at the Bayfield Public Library.  The men in the picture are identified, presumably by someone in the early 20th century with some firsthand knowledge, but the identification doesn’t correspond to the names identified by the Smithsonian.  Osho’gay is the only name common to the Smithsonian’s information (in bold for reference) and the library’s information as follows:

Upper row reading from the left.
1.  Vincent Conyer- Interpreter 1,2,4,5 ?, includes Wasigwanabi and Ogimagijig
2.  Vincent Roy Jr.
3.  Dr. I. L. Mahan, Indian Agent   Frank Briggs
4.  No Name Given
5.  Geo P. Warren (Born at LaPointe- civil war vet.
6.  Thad Thayer      Benjamin Armstrong
Lower row
1.  Messenger    Edawigijig
2.  Na-ga-nab (head chief of all Chippewas)   Kis-ki-ta-wag
3.  Moses White, father of Jim White          Waswaisoug
4.  No Name Given         Akewainzee
5.  Osho’gay- head speaker     Oshawashkogijig or Oshoga
6.  Bay’-qua-as’ (head chief of La Corrd Oreilles, 7 ft. tall) Nijogijig or Oshawashkogijig
7.  No name given  Oshoga or Nijogijig

The Smithsonian lists Oshoga last, so that would mean he is the man sitting in the chair at the far right.  However, it doesn’t specify who the man seated on the right on the floor is, so it’s also possible that he’s their Oshoga.  If the latter is true, that’s also who the unknown writer of the library caption identified as Osho’gay.  Whoever he is in the picture, it seems very possible that this is the same man as “Old Oshaga” from number 9.

11) There is one more document I’d like to include, although it doesn’t mention any of the people we’ve discussed so far, it may be of interest to someone reading this post.  It mentions a man named Oshogay who was born before 1860 (albeit not long before).

For decades after 1854, many of the Lake Superior Ojibwe continued to live off of the reservations created in the Treaty of La Pointe.  This was especially true in the St. Croix region where no reservation was created at all.  In the 1910s, the Government set out to document where various Ojibwe families were living and what tribal rights they had.  This process led to the creation of the St. Croix and Mole Lake reservations.  In 1915, we find 64-year-old Oshogay and his family living in Randall, Wisconsin which may suggest a connection to the St. Croix Oshogays.  As with number 6 above, this creates some ambiguity because he is listed as enrolled at Lac Courte Oreilles, which implies a connection to the Chippewa River Oshogay.  For now, I leave this investigation up to someone else, but I’ll leave it here for interest.

This is not any of the Oshogays discussed so far, but it could be a relative of any or all of them.

In the final analysis

These eleven documents mention at least four men named Oshogay living in northern Wisconsin between 1800 and 1860.  Edmund Ely met an old man named Oshogay in 1834.  He is one.  A 64-year old man, a child in the 1850s, was listed on the roster of “St. Croix Indians.”  He is another.  I believe the warrior from Lake Chetek who traded with George Warren in the 1840s could be one of the chiefs who went to Washington in 1880.  He may also be the one who was falsely accused of killing Alexander Livingston.  Of these three men, none are the Oshogay who went to Washington with Buffalo in 1852.

Credit where credit is due, Theresa Schenck is the person who first told me about the strong St. Croix-La Pointe connection and the movement of many St. Croix families to Bad River in the 1850s. In his 2012 dissertation, The Murder of Joe White: Ojibwe Leadership and Colonialism in Wisconsin, Erik M. Redix identifies the “La Pointe” Oshoge as being a “St. Croix chief.”

That leaves us with the last mystery.  Is Ozhogens, the young son of the St. Croix chief Gaa-bimabi, the orator from La Pointe who played such a prominent role in the politics of the early 1850s?  I don’t have a smoking gun, but I feel the circumstantial evidence strongly suggests he is.  If that’s the case, it explains why those who’ve looked for his early history in the La Pointe Band have come up empty. 

However, important questions remain unanswered.  What was his connection to Buffalo? If he was from St. Croix, how was he able to gain such a prominent role in the La Pointe Band, and why did he relocate to La Pointe anyway?  I have my suspicions for each of these questions, but no solid evidence.  If you do, please let me know, and we’ll continue to shed light on this underappreciated Ojibwe leader.




Armstrong, Benj G., and Thomas P. Wentworth. Early Life among the Indians: Reminiscences from the Life of Benj. G. Armstrong : Treaties of 1835, 1837, 1842 and 1854 : Habits and Customs of the Red Men of the Forest : Incidents, Biographical Sketches, Battles, &c. Ashland, WI: Press of A.W. Bowron, 1892. Print.
Ely, Edmund Franklin, and Theresa M. Schenck. The Ojibwe Journals of Edmund F. Ely, 1833-1849. Lincoln: University of Nebraska, 2012. Print.
Folsom, William H. C., and E. E. Edwards. Fifty Years in the Northwest. St. Paul: Pioneer, 1888. Print.
KAPPLER’S INDIAN AFFAIRS: LAWS AND TREATIES. Ed. Charles J. Kappler. Oklahoma State University Library, n.d. Web. 12 August 2013. <http://>.
Nichols, John, and Earl Nyholm. A Concise Dictionary of Minnesota Ojibwe. Minneapolis: University of Minnesota, 1995. Print.
Paap, Howard D. Red Cliff, Wisconsin: A History of an Ojibwe Community. St. Cloud, MN: North Star, 2013. Print.
Redix, Erik M. “The Murder of Joe White: Ojibwe Leadership and Colonialism in Wisconsin.” Diss. University of Minnesota, 2012. Print.
Schenck, Theresa M. The Voice of the Crane Echoes Afar: The Sociopolitical Organization of the Lake Superior Ojibwa, 1640-1855. New York: Garland Pub., 1997. Print.
———–William W. Warren: The Life, Letters, and times of an Ojibwe Leader. Lincoln: University of Nebraska, 2007. Print.
Schoolcraft, Henry Rowe. Personal Memoirs of a Residence of Thirty Years with the Indian Tribes on the American Frontiers: With Brief Notices of Passing Events, Facts, and Opinions, A.D. 1812 to A.D. 1842. Philadelphia, [Pa.: Lippincott, Grambo and, 1851. Print.
Warren, William W., and Theresa M. Schenck. History of the Ojibway People. St. Paul: Minnesota Historical Society, 2009. Print.