HARTLEY WHITE (b. 1925), whose Indian name is Zhaawanose (Walks from the South), is a conspicuous figure in language revitalization efforts at the Leech Lake Reservation. A highly principled man, he advocates issues he believes in loudly and passionately, without regard for the obstacles that sometimes block his path.
Hartley was raised at Sugar Point on the Leech Lake Indian Reservation, an area steeped in the history of Ojibwe struggle for land and lifeways. The entire area of Bear Island and the surrounding mainland lakeshore was a hub of commerce, politics, and religious ceremony for the reservation throughout the nineteenth and early twentieth centuries. The last battle between the United States Army and Indians occurred at Sugar Point in 1898, as soldiers came to arrest the local chief Bagone-giizhig. A shoot-out ensued in which the Ojibwe emerged victorious, killing a policeman and a handful of soldiers without casualties on their side. The moment is remembered with great pride by Hartley, whose grandfather participated in that event, eventually being captured by army troops and interrogated about his role.
Hartley grew up immersed in the oral history, legend, and language of his forefathers at Sugar Point. He learned a great deal not only about history, but also about the prophecies many Ojibwe elders spoke of during his youth. All of that information was ingrained in him, and, especially in recent years, Hartley has shared that wisdom and knowledge with others interested in Ojibwe language, history, and prophecy.
Hartley’s teenage years and early adulthood were difficult. He struggled with addiction to alcohol and the problems it caused. Hartley eventually realized that alcoholism was a pernicious disease tearing at his family, friends, and people. As an adult, Hartley began a healing process that brought renewed faith, happiness, and humor to his entire family. That endeavor would convince Hartley of the importance of sobriety, family, and connection to community for the long-term healing of all Ojibwe people. Since that time he has been active in efforts to teach reservation youth about traditional lifeways, Ojibwe language, and sobriety. He served on the Leech Lake Tribal Council and, more recently, on the school board for the Bug-O-Nay-Geshig School, which serves Indian youth throughout the region. He frequently volunteers his time at language camps and at educational forums. He also raises his grandchildren and in all endeavors strives to keep the Ojibwe language, history, and prophecy alive for all people.
Onizhishin o’ow Bimaadiziwin
[1] Boozhoo anishinaabeg, indinawemaaganidog. O’ow isa gagwejimigooyaan ji-gaagiigidoyaan ji-nisidotamoonagwaag sa go abinoojiinyag noongom niibowa gegwaadagitoojig, gagwaadagii’igoowaad o’ow isa gaye niin gaa-kagwaadagii’igooyaan.
[2] Akawe go niwanendaan igo ojibwewi-izhinikaazoyaan. Zhaawanose indizhinikaaz. Mii gaa-miizhid niyawe’enh nitam gaa-tazhi-izhinikaanid gii-igooyaan. Nookomis miinawaa nimishoomis ingii-nitaawigi’igoo o’ow wayeshkad o’ow gii-ondaadiziyaan. Mii imaa gii-makandwewaad niiyawish. Geget gii-sanagad o’ow gii-pi-abinoojiinyiwiyaan igo. Niibowa ingii-noondawaag chi-aya’aag dazhindamowaad ezhi-zanagak akina gegoo gii-noojichigaadeg gaye miijim. Noongom idash, mii eta go adaawewigamigong izhaang adaawed. Gaawiin mewinzha—gii-kiiyosewag ininiwag. Ikwewag idash weweni gii-chiibaakwewaad gii-paamenimaawaad abinoojiinyan.
[3] Miish o’ow waa-tazhindamaan dawaaj igo gaye niin gaa-kagwaadagii’igooyaan, mii i’iw minikwewin maanaadak. Giniijaanisinaanig niibowa anishaa ji-gii’igoowaad, nisidiwaad, maagizhaa gaye wiinawaa nisidizowaad. Ashi niswi indaso-biboonagiz apii maajiitaayaan gaye niin gii-oshki-minikweyaan o’ow zhoominaaboo, mii i’iw. Mii imaa gaye niin gaa-maajiikamaan i’iw minikwewin. Bijiinag-sh niimidana endaso-biboonagiziyaan, mii bijiinag maagizhaa indaa-ikid gii-aabaakawiziyaan, gaa-aabaakawiziyaan o’ow isa, anishinaa ji-gii’igooyaan o’ow gaye minikwewin, mii i’iw. Ingii-wiidige igaye. Niizhwaaswi abinoojiinyag—naanan ikwezensag, niizh gwiiwizensag ingiw—ingii-nitaawigi’aanaanig. Mii ongow gaa-inigaa’agig o’ow isa minikwewin apane gii-tazhiikamaan.
[4] Gaawiin. Gaawiin wiikaa gaye nimikwenimaasii awenen a’aw manidoo. Ongow nimishoomis, nookomis gaa-izhi-gikenimaawaad weweni bamenimag a’aw manidoo. Ingii-wani’aa dash a’aw. Ingii-wanendaan. Mii i’iw minikwewin maji-manidoo ezhichigemagak.
[5] Noongom idash moozhag indazhindaan bijiinag gaa-ayendamaan i’iw minikwewin zhawenimagwaa sa ongow waasookangig eni-gaa’idizowaad eni-gaa’aawaad gaye wiinawaa odabinoojiinyiimiwaan. Apegish gegoo, inga-ikid. Apegish gashkitooyaan ji-daanginangiban ji-izhi-inigoondebinagiban a’aw bemaadizid ji-booniikang o’ow isa gegwaadagitoowaad gegwaadagii’igoowaad gaye wiinawaa sa ji-nandawaabandamowaad aandi o’ow dibendaagoziwaad o’ow dibishkoo omaa akiing. Niitaa, akina endaso-bezhigooyang ingii-miinigoomin, ingii-pagidinigoomin gaye giinawind. Gaawiin igo gidayaasiimin gegoo gomaa. Ayaamagad gigii-izhi-miinig a’aw manidoo gaye giin ge-bima’adooyan ge-ani-waabanda’ad sa anishinaabe bemaadizid miinawaa a’aw wiijabinoojiinyiimag. Miish i’iw apane, gaawiin noondawidwaa bizindawagwaa weweni ongow chi-anishinaabeg, chi-aya’aag gaagiigidowaad. Mii go gaye wiinawaa ge-izhi-inaaboo’iwewaaban ongow.
[6] Endaso-giizhig akina gegoo bakaan gigii-kikendaan, mii i’iw endaso-giizhig apane gikendaasowin. Mii i’iw akeyaa bimaadiziyan. Mii gomaa ji-naazikaman ji-noondaman ji-waabandaman. Miinawaa maada’ookii a’aw manidoo. Mii i’iw akeyaa nandawaabandaman wenizhishing. Mii gaawiin wii-ani-maanaadak. Gegoo bizindawiyaang omaa zhebaa a’aw bezhig chi-aya’aa mindimooyenh gaagiigidoyaang i’iw gomaa anooj gii-ikidowaad ongow anishinaabeg wiijii’idiwaad, anooj ikidowaad o’ow gaa-injinawetaadiziwaad chi-baabaapiwaad. Noongom idash gaawiin nitaa-izhichigesii. Mii go onzaamakamig ji-niiwani’wigoowaaban o’ow awiiya bisoomak. Gaawiin dash, mii i’iw anishinaabe bemiwidood baapiwin miinawaa menwendang menwaanigozid. Miish giishpin dazhiikaman o’ow maji-ayaawish o’ow gaye zegaswaajigaadeg anooj endoodaagooyang anishinaabewiyang.
[7] Mii o’ow ge-ani-gaa’igoowing giishpin wii-kikinoo’amawaasiwangidwaa ongow gidabinoo jiinyiiminaanig weweni gikinoo’amaadiiwigamigong ji-izhaawaad ji-gabe-gikendaasowaad sa gaye wiinawaa weweni sa ji-ani-bimaadiziwaad ji-gikendamowaad sa weweni gaye obimaadiziwiniwaa weweni go ji-anokiiwaad. Gaawiin wiin, imaa ge-dazhi-inigaaziwaad.
[8] Miish o’ow akeyaa endaso-giizhig goshkoziwaanen go mikwenimagig ge-inigaazojig abinoojiinyag. Mii o’ow minikwewin wenjishkaamagak gii-inigaa’aawaad onow. Niibowa ongow ayaawag ongow mindimooyenyag, akiwenziiyag zhewendaagoziwaad sa go inenimaawaad onow odabinoojiinyiimiwaan apane gaagiigidowaad. Mii go ezhi-zhingitaagoziyaang. Aaningodinong ingiikaamigoonaanig abinoojiinyag. Indabinoojiinyiiminaanig gaawiin onisidotanziinaawaan. Bijiinag maagizhaa gaye wiinawaa da-goshkoziwag, da-aabaakawiziwag. Mii sa o’ow gaa-tibaajimang, gaa-tazhindang wa’aw mindimooyenh miinawaa akiwenzii o’ow ji-izhiwebak. Mii o’ow waa-waabandamaan noongom. Mewinzha ko gii-kaagiigidod a’aw nimishoomis a’aw gaye nookomis o’ow ge-bi-izhiwebak.
[9] Enh indanishinaabensidog! Mii noongom waabandamaan endaso-giizhig o’ow isa gaa-tazhindamowaad ongow chi-anishinaabeg. Gegoo noongom geyaabi noongom odazhindaanaawaa. Zhawendaagoziwag zhawenimigoowaad go anishinaabeg sa i’iw. Maagizhaa ogii-igoon o’ow. Enaanimiziwaad abinoojiinyag ongow gaye anishinaabensag. “Odinigayendaanaawaan. Nizhingenimigoog. Indinigayenimigoog,” mii ekidowaad. Gaawiin giishpin inigayenimigwaapinood nimishoomis i’iw a’aw, nookomis. Gaawiin da-gaagiigidosiiwag. Mii go apane enda-zhawenimaawaad wii-kagwe-giikimaawaad, ji-ani-gikendamowaad awenen o’ow isa mino-bimaadiziwin eyaamagak omaa.
[10] Mii i’iw apane ji-dazhindamaan gabe-ayi’ii. Ingii-kagwaadagii’igoo, ingii-kitimaagii’igoo iniw minikwewinish i’iw. Noongom idash ezhi-minwaanendamaan miinawaa minwaagoziyaan waabamagwaa niijanishinaabeg, indinawemaaganag chi-baabaapiyaang. Gayesh indazhimigoo apane gii-kiiwashkwebiiyaan. Ingii-inigaayenimigoog. Aaniish naa, gaawiin maanoo niin ingii-toodaaz. Gaawiin awiiya bakaan.
[11] Apegish, mii sa i’iw noongom apegish awegwen o’ow ge-bizindamogwen o’ow gaagiigidoyaan sa ongow abinoojiinyag weshki-bimaadizijig gaye gii-pizindamowaad sa go gaa-izhi-gagwaadagii’igoowaad sa o’ow endazhindamaan. Geget, geget indabinoojiinyiimidog! Onizhishin. Onizhishin o’ow bimaadiziwin. Giishpin weweni geget wii-inaazikameg wendinameg gidaa-nandawaabandaanaawaa—gego wiin onow ziiginigewigamigong, gego gaye nandawaabandameg o’ow gaye zagaswaadameg. Mii o’ow gaye gii-inaazikaagooyeg.
[12] Miish i’iw minik eta go noongom. Apegish geget bizindawiyeg bizindawegwaa sa gaye ongow chi-anishinaabeg baa-gaagiigidowaad. Maanoo ji-bizindameg gegoo imaa gigii-ondinaawaa. Apegish gagwejimagiban Gizhe-manidoo, Manidoo zhawenimineg maanoo. Miigwech.
Ishkwaakiiwan
[1] Ahaaw sa. Ninaanaagadawendam onow. Moozhag igo nimikwendaan iko gaa-pi-izhi-gagiikimiwaad ingiw a’aw nimishoomis gaa-nitaawigi’id gaa-namadabiwaad ingiw gaagiigidowaad. Mii baanimaa mawadisidiwaad, mii sa i’iw gaa-tazhindamowaad iko niibowa waa-ani-izhiwebak gaagiigidowaad iko. Miish wiin noongom naanaagadawendamaan i’iw gaa-izhi-dazhiikwewaad gaa-izhi-gaagiigidowaad o’ow apii gii-maajii-dazhindamowaad ishkwaakiiwang. Gaawiin wiikaa o’ow noondawaasii i’iw gaa-tazhindang. Wiinawaa dash ongow gegaa go apane go owii-tazhindaanaawaa. Maagizhaa gaye wiinawaa miinawaa. Namanj iidog.
[2] Aaniish naa, nimishoomis gaa-nitaawigi’id ingii-peshwa’aa a’aw apane, namanj igo ezhaad dino wiin. Miish igo gaa-tazhindamowaad—ongow chimookomaanag akina gegoo omaa mamoowaad o’ow akii—miskwaabik, ashkikomaan, baashkizwaabik, awegodogwen igo dino akina gegoo. Gaawiin gegoo omaa odazhi-atoosiinaawaa. Miish igo akiwenziiyag, ikidowag, “Aaniin dana? Ingoding maagizhaa da-naangan o’ow aki. Mii iwidi ge-apizoyang. Hey mii sa anishinaabedog, mii iwidi ge-o-naangiziyang.” Aaniish gaa-izhi-gikendamowaad iwidi ji-izhidebining. Aanawi dazhimindwaa. Gaawiin gegoo ogii-kikendanziinaawaan. Gaye niin, mii iko gaa-wanendamaan o’ow jibwaa-ani-atenig. Namanj ikidoyaan. Gaa gegoo ogii-kikendanziinaawaa. Namanj ezhiwebak.
[3] Anooj noongom izhiwebad. Miinawaa bezhig gaa-tazhindamowaad, mii sa gii-ishkwaakiiwang a’aw bezhig akiwenzii. Anooj gegoo da-izhiwebad. Anooj gaye ongow awesiinyag gaye izhinaagoziwag. Miinawaa go anooj bakaan igo da-izhichigewag ongow awesiinyag, mii go gaye makwag, waawaashkeshiwag—anooj igo. Miish i’iw noongom maagizhaa niiyo-biboon waabamagwaa ongow bineshiinyag. Ganabaj ingii-tibaajim i’iw awasonaago gii-waabamagwaa ingiw bineshiinyag. Gaawiin wiikaa niwaabamaasiig. Wayaa akina onizhishiwag, mii ganawaabaminaagoziwaad.
[4] Miinawaa a’aw nigig. Gaawiin wiikaa niwaabamaasii ji-gwaashkwanid a’aw. Mii eta go niizhing waabamag gwaashkwanid. Mii eta go bimoodedood dibishkoo o’ow. Mii anooj. Miish i’iw mekwendamaan iko i’iw. Mii ganabaj igo beshowang.
[5] Miish azhigwa ekidowaad, “Haa noozis. Ozhiitaan. Ozhiitaan weweni. Ozhiitaan. Gaawiin gigikendanziin apii ge-maajaayan.” Gaawiin ingii-nisidotawaasiin. “Maajaayan,” ingii-inendam iko. “Giwii-ikonaazhikaw. Niwii-saagidinaash. Ogimaa wiijaan.” Mii gaa-inendamaan. “Gaawiin gonaa. Omaa ozhiitaan. Mii dawaaj ji-gaganoonad a’aw manidoo. Mii go gaye wii-pizindanziwan, gaawiin giga-izhibaadizisii.” Ingii-tebinig a’aw nimishoomis.
[6] Ingii-izhinaajitoon i’iw nimbimaadiziwin. Mii o’ow minikwewinish. Noongom eyaag niibowa ezhinaajiigwang miinawaa go zagaswaajigaadeng. Mii gaye gaa-tazhindamowaad. Aandiish gaa-ondinamowaad i’iw gaa-kikendamowaad o’ow akina? Miish noongom waabandamaan i’iw.
[7] Inzegiz iko aaningodinong aaniish ge-izhichigeyaan inandomag a’aw manidoo. Mii gaye omaa bi-dagoshinaan niwaabamaa maajaayaan biindaakoojigeyaan gii-miizhid i’iw naanaagadawendamowin. “Weweni giga-ganoonig a’aw giijanishinaabe.” Mii go gaye ji-gikinootawid igo ji-wiidookawag a’aw. Wii-nibwaakaa a’aw wiin gii-kwayakosidamawid i’iw wanigiizhweyaan gegoo i’iw da-biimendang.
[8] Miish i’iw. Ate go noongom o’ow. Ogikendaanaawaadog anooj o’ow akiing. Ganabaj gii-pimisemagad, amanj igo. Inashke iwidi zhaawanong zoogipog. Gisinaamagad. Gaawiin wiikaa gii-izhiwebasinoon. Mii eta omaa gaa-tazhi-gisinaamagak. Miish noongom o’ow. Gemaa gichi-aabawaa go inashke go biboong. Ishkwaa-aabawaag, gaawiin aapiji gisinaasinoon. Mii iwidi gii-kisinaag i’iw zhaawanong. Mii iw.
[9] Namanj igo debwewaad ongow akiwenziiyag. Indinendam. Mii go ombibizowaad igo chimookomaanag igo gii-kagwe-gikendamowaad i’iw aaniindi. Giishpin a’aw manidoo gii-nandawenimaad onow bemaadizinijin gichi-aya’aan, odaa-gii-asaan iwidi, iwidi gii-tibendaagoziwaad. Gego babaamenimaakegon. Inashke dash o’ow maajiibideg i’iw. Obiindwekaminaan enigok baashkised o’ow ombibizod a’aw. Miish i’iw mashkawiziimagak o’ow babaamendamaan iko mikwendamaan akina o’ow gaa-mamigaadeg akiing. Mii i’iw naanganigwak. Miish wenji-onabiseg o’ow. Miish i’iw gii-noondawagwaa ko ingiw gichi-anishinaabeg dibaajimowaad. Inashke go awedi wayaabishkindibed noongom gaye wiin; mii go gaa-izhi-noondawag a’aw gii-nitaawigi’igooyaang.
[10] “Maagizhaa,” imbaapaagindibe’wig nimishoomis, “haa noozis, maagizhaa gaawiin niin igo indisaabandanziin.” Miish noongom waabandamaan. Ingiiwitaa. Gaawiin wiikaa wii-noondawaasii ji-gaagiigidod wiin eta go imaa gaa-tazhi-gikinoo’amaadiing. Gaawiin indinendam. Miziwe ganabaj igo gichi-anishinaabe ogikendaan igo.
[11] Miinawaa aabiding a’aw akiwenzii bezhig, ingoding dani-bimaadizing. Maagizhaa ongow gwiiwizensag, ongow abinoojiinyag gaawiin ingiw ogikendanziinaawaa. Namanj iidog. Bakiteshkamoogwaadog. Mii i’iw. Gaawiin bizindanziiwag. Mii i’iw bezhig wanitoowaad igo debwewin ji-ganawaabanji’iyaang. Owidi ishkweyaang mewinzha, namanj igo apii, mii imaa gii-maajii-izhi-noojichigaadeg o’ow gidinwewininaan miinawaa go gidanishinaabewiwininaan. Miish i’iw. Ingii-kiiwitaabii’aamin omaa noongom nawaj William Bobolink miinawaa gaye George Goggleye. Mii i’iw ishkweyaang gii-inendamaan.
[12] Aaniin iidog apii gaa-wanitooyang i’iw gidanishinaabewiwininaan igo gaye inweyang? World War II. Mii imaa. Gaa-izhinaazhikaagooyaambaan iwidi gii-o-zhimaaganishiiwiyaan abinoojiinyag eta go zhaaganaashiimowag. Omaa dash gii-maajaayaan gii-ojibwemowag niibowa go abinoojiinyag, mii go akina. Noongom dash mii eta go zhaaganaashiimowaad. Miish i’iw imaa gii-miikamaan i’iw World War II, 1940s. Mii imaa gii-wanising.
[13] Gaawiin dash wiikaa ingii-wiikwajitoosiimin. Mii go bijiinag azhigwa maagizhaa endaso-niiyo-biboonagak aapiji go wiikwajitooyang wii-kagwe-gikinoo’amawindwaa ongow niniijaanisinaanig, noozhishenyinaanig ji-ojibwemowaad, ji-gikendamowaad awenen ayaawiwaad.
[14] Inashke go gaa-ikidoyaan awasonaago: ginwenzh ingii-tazhitaa i’iw gegaa gii-izhinaajii’igooyaan i’iw ishkodewaaboo. Mii a’aw maji-manidoo ayaang i’iw minikwewin. Mii eta go gaa-onji-anokiiyaan, gii-wiikwajitooyaan miinawaa go goshkoziyaan giziibiigiisaginige-giizhigak. Mii dash i’iw, da-gagwaadagizowag ongow giniijaanisinaanig da-gagwe-mikamowaad i’iw debwewin, debweng gichi-aya’aa. Gichi-weweni, gichi-weweni go niwiikwajitoo. Gaawiin gaye indoojaanimtaasiin igo. Gaawiin gegoo niwii-pishikoshkanziin. Akina go o’ow ingagwe-gikendaan. Gaawiin gabe-ayi’iin.
[15] Mii ko gaa-wanendamaan iko wii-kaganoonag a’aw manidoo. Hey, aaniindi ge-onji-bizindawid? Biinish ingii-pi-izhibaase imaa gaa-miikawag gii-wiidookawid iwidi niin izhi-ayaayaan weweni ge-izhi-ayaayaan. Miish ezhi-wenipaning i’iw gagiibaadiziyaan.
[16] Mii gaye noondawiyeg anooj igo indikidogwen omaa keyaa. Mii i’iw mekwendamaan iniw; nimishoomis weweni minawaanigwendang gegoo wii-ani-maazhendang bijiinag wiin i’iw. “Gidaa-dibendaan. Mii eta go i’iw gibimaadiziwin igo. Weweni, mii i’iw ge-bima’adooyan minawaanigoziwin. Gego babaa-maazhendangen. Mii imaa gii-kagwejichigeg. Ingoding da-ani-bimaadiziyan booch giga-nagishkawaag. Giga-nandawenimaag ingiw manidoog. Gego dabasenimaaken a’aw giijanishinaabe. Mii go dibishkoo gaye wiin ezhi-apiitendaagozid gaye wiin.”
[17] Ahaaw. Mii i’iw minik. Haaw miigwech nimishoomis. Mii izhid iniw gibaakwa’amaan. Miigwech ge-bizindawid.
This Is a Good Way of Life
[1] Hello Indians, my relatives. I have been asked to speak so that the children can understand me, the many who are having difficulties today, suffering through things as I suffered myself.
[2] First of all I forget my Indian name. My name is Zhaawanose. It was given to me by my first namesake who named me I’ve been told. I was raised by my grandmother and my grandfather at first when I was born. So I was taken there. Things were really hard when I was a child. I heard a lot of elders talking about how tough everything was, even getting food. Today they only go to the supermarket to buy things. But not a long time ago—the men hunted. The women were good cooks and took care of the children.
[3] I want to talk about how I was made to suffer through alcoholism. Many of our children are told about this in vain, as they kill one another and maybe even kill themselves. I was thirteen years old when I first started drinking wine, that’s all. I starting my drinking habit right there. I was forty years old when I first said I would sober up and get well, and be talked to about drinking. I got married too. Seven children—five girls, two boys—we raised. They were the ones I made suffer through the drinking I was always involved in.
[4] No. I never remember the Spirit, whichever one. My grandmother and grandfather knew him so well and took care of that Spirit. But I’ve lost him. I forgot it. That drinking is the devil’s work.
[5] But today I always talk about when I first started to disapprove of that drinking because I feel for the abusers of alcohol who punish themselves and inflict such pain on their children. My hope is this, I’ll say. I hope I’ll be able to reach them to convince the people to start over, to abstain from this suffering, from that which makes them suffer, and they will look for their real place of belonging here on earth. Niitaa, we’ve all been gifted, every one of us, and we’ve been put here ourselves. We’re not here for very long. But there is something that Spirit gave you to carry with you so you can show the living Indians and their children. Although not all the time, they do hear me, just as I listened to these elders in a good way when the old people spoke. And they will echo those thoughts themselves.
[6] Every day you learn something different, every day a new piece of knowledge. That’s the way you live your life. Then you approach those things a little more to hear them, to see them. And the Spirit shares. That’s how you search for the good things. Nothing bad will come of it. You were listen-ing to us here this morning, that one elder woman and I, speaking about the different things Indians said when they were together, saying all kinds of things, teasing and laughing so hard. But today he’s not so good at doing that. When somebody wants to beat someone up it’s usually an overreaction because of a misunderstanding. But no, the Indian has a sense of humor and likes to have a good time. But if you are involved with bad things like smoking marijuana, those of us who are Indian do [bad] things to one another.
[7] We are going to be very pitiful if we don’t teach these children of ours to go to school in a good way, and to get good college educations for themselves too, so that they can lead good lives, so they can learn things in their lifetimes to acquire good jobs. If not, they are going to be poor and pitiful.
[8] Every day when I get up I remember the kids who are going to have a hard time. It’s the start of this drinking that has made them so pitiful. There are lots of these old women and these old men who are blessed when they think about their children all the time, when they talk [to them]. We don’t like to use that [alcohol]. Sometimes the children argue with us. Our own children don’t understand these things. Maybe when they first get up they’re just sobering up. We lectured like that old woman and that old man talk about what will happen in the future. This is what I want to see today. A long time ago my grandfather used to talk, and my grandmother too, about what was going to happen.
[9] Yes young Indians! Now I used to see these elders talk about this every day. And now today they are still talking about it. The Indians are blessed and loved. Maybe they were told this. But these young Indians are intimidated. “They disapprove of them. They dislike me. They disapprove of me,” that’s what they say. But my grandfather never expressed disapproval or my grandmother. They wouldn’t say such things. They just love them so much that they want to preach to them so that they’ll know about the good life that is right here.
[10] This is what I’m talking about all the time. I really suffered and I was so pitiful with that alcoholism. But today I am able to have a good time and laugh with my fellow Indians and relatives while maintaining a clear mind. And I still get talked about from when I was a drunk. Some people disliked me. Well, I let myself do those things. Nobody else did.
[11] I wish, that is, today I hope that whomever would happen to hear what I’m saying here, like these kids and young ones, will listen to what I’m saying about their current state of suffering. Really, truly my children! It is good. This way of life is good. If you pick it up in a good way you will find everything you are searching for—not in these bars, and not if you are looking for it in a haze of smoke. But it will come to you.
[12] And that’s all for today. I truly hope that you listen to me and listen to these elders in what they say. Let yourselves listen and you will get [a good life] from there. In this wish I ask the Great Spirit [for a favor], that the Spirit may bless you all. Thank you.
The Apocalypse
[1] All right. I reflect about these things. I always remember what they used to preach to me about, the people who sat around and talked [with] my grandfather who had raised me. After they visited one another they used to talk a lot about what would happen in the future as they conversed. Today I think about how they preached there, talking this way as they began to address the issue of apocalypse. Nobody is ever heard of who talked about that. But these people wanted to talk about that almost constantly. Maybe there [are] others. I don’t know.
[2] Well, I was always near my grandfather who had raised me, wherever he might go. That’s what they talked about— how the white people were taking everything from this earth here—copper bouillon, lead, uranium, anything and everything. They never put anything [back in] here. Then the old men, they said, “What does this portend? Sometime maybe this earth will become light in weight. Then we’ll just go flying off [into space] over there. Hey Indians, then we’ll be weightless over there.” How did they know about the condition of the ozone way over there? [People] were made aware of this though. They didn’t know anything [for certain]. Me too, I used to forget about this before it came o be so. I’m unsure of what to say. [People] didn’t know anything [for certain]. Events are uncertain.
[3] Now many things are happening. And that one old man was talking [with] them about the apocalypse. Many things shall come to be. And these animals will look [different] too. And these animals will come to do many things differently, the bear, and the deer—all kinds. It must be four years now that I’ve been [closely] observing these birds. Maybe I talked about that the day before yesterday, about my observations of those birds. I never see them. They’re all so beautiful when they are viewed.
[4] And that otter. I never see him jumping [as usual]. Only twice have I seen him jump. He just hobbles along like this. It’s a variety of things. Then that’s what I used to remember about it. So maybe [their predictions] are near [fulfillment].
[5] So then they say, “Grandchild. Prepare. Prepare properly. Get ready. You don’t know when the time will come for you to leave.” I didn’t understand him. “When you leave,” I used to think. “You want to chase me off. I’m going to be evicted. The chief’s son.” That’s what I thought. “Not at all. Make preparations here. It is best for you to talk to the Spirit. And if you don’t listen, your life won’t unfold that way.” My grandfather grabbed me.
[6] [But] I sort of squandered my life. That’s due to this alcoholism. Now today there are so many drugs, so much marijuana. They had talked about [and predicted] this too. From where did they acquire their knowledge of all these things? I see it now.
[7] Sometimes I’m scared about what I will do when I call upon the Spirit. So when I arrive here I see myself leaving [only after] I make an offering of the reflections he gave me. “Your fellow Indian people will address you in a good way.” So too have I been taught to help them. So they follow my instructions in order for me to help them. They become smarter themselves and even correct me when I make a mistake speaking about something so that no bad thoughts will come of it.
[8] That’s it. This is where it is now. They must have known a lot about this earth. Maybe it is flying off its axis, I don’t know. You see it snows in the south. It’s cold. This never happened. It used to be cold only here. That’s how it is now. You see it’s also very warm [here] in the winter. After the warm season, it just doesn’t get very cold. Yet it sure got cold over there in the south. That’s it.
[9] These old men probably speak the truth. I think so. So the white people fly up into space striving to know about different places. If the Spirit wanted these people [or] other beings over there, he would have placed them so, and they would have belonged over there. Don’t worry about them. And you see this [space shuttle] starts off like that. He enters a new realm when he blasts off and speeds up in the sky like this. So my habitual worrying about this is very sincere, as I remember how all of this was stripped from the earth. So it’s being hollowed out. So that’s why its orbit is altered like this. That’s what I used to hear those elders say about it. You see that one white hair himself now; so too did I hear him when we were growing up.
[10] “Maybe,” my grandfather tapped me on the head, “well grandchild, maybe I won’t live to see it.” So today I see it all around. Nobody is ever heard to say that. That teaching was only given there. I think not. Maybe the elders know this everywhere.
[11] And once that one old man, one time he lived a rich life. Maybe these boys, these children, don’t know about this. I don’t know. These things come back on them. That’s it. They don’t listen. That’s one truth they’re losing, to observe us. Over here in former times long ago, I don’t know what time, this language of ours and our Indian way of being were starting to be under pressure. That’s it. We used to sit in a circle here more those days [with] William Bobolink and also George Goggleye. That’s what I thought formerly.
[12] When did we lose our Indian ways and our language? World War II. Right there. At the time I was sent over there to be a soldier the kids only spoke English. But here when I left many of the children spoke Ojibwe, all of them. But now they only speak English. I discovered that there in World War II, 1940s. It was lost there.
[13] And we never made an effort. This might be the first time now that we are making a sincere effort, endeavoring to teach these children of ours, our grandchildren, to speak Ojibwe, to know who they are.
[14] You see [it’s like] I said the other day: I was there for a long time when I almost ruined my life with that alcohol. The devil owns that drinking. That’s the only reason I worked, as I made that endeavor and got up on Saturdays. And that’s it, these children of ours will suffer as they try to find the truth, the spoken truth of the elder. In the best way, in the best way possible, I try. And I’m not busy. I don’t want to overlook anything. I try to learn about everything. Not all things.
[15] I used to forget about when I wanted to address the Spirit. Hey, why would he listen to me? Up until then I was in a [vicious] circle there when I found he helped me over there in my condition and I was well. It had been so easy for me to be foolish.
[16] And as you all listen to me I’m saying all kinds of things here. That’s what I remember; my grandfather who was usually happy about things came to feel bad for the first time. [He said], “You should own it. This is your only life. In a good way, that’s how you should carry that humor. Don’t go around with a bad demeanor. That’s what should be striven for there. Once in your lifetime you will certainly meet them. You will want those Spirits. Don’t have a low estimation of your fellow Indian. And it’s like he is held in the highest regard himself.”
[17] All right. That’s enough. Thank you grandfather. So he tells me when I bring something to a close. Thanks [to him] for listening to me.