Everything about Chippewa totally explained
Ojibwa,
Anishinaabe, or
Chippewa (also
Ojibwe,
Ojibway,
Chippeway,
Aanishanabe, or
Anishinabek) is the largest group of
Native Americans-
First Nations north of
Mexico, including
Métis. They are the third largest in the
United States, surpassed only by
Cherokee and
Navajo. They are equally divided between the United States and
Canada. Because they were formerly located mainly around
Sault Ste. Marie, at the outlet of
Lake Superior, the
French referred to them as
Saulteurs. Ojibwa who subsequently moved to the
prairie provinces of Canada have retained the name
Saulteaux. The major component group of the
Anishinaabe, in the U.S. they number over 100,000 living in an area stretching across the north from
Michigan to
Montana. Another 76,000, in 125 bands, live in Canada, stretching from western
Québec to eastern
British Columbia. They are known for their
birch bark canoes, sacred
birch bark scrolls, the use of
cowrie shells,
wild rice, copper points, and for the fact that they were the only Native Americans to come close to defeating the
Dakota band of the
Sioux. The Ojibwe Nation was the first to set the agenda for signing more detailed treaties with Canada's leaders before many settlers were allowed too far west. The
Midewiwin Society is well respected as the keeper of detailed and complex scrolls of events, history, songs, maps, memories, stories, geometry, and mathematics.
(External Link
)
Name
The
autonym for this group of Anishinaabeg is "
Ojibwe" (plural:
Ojibweg). This name is commonly anglicized as "Ojibwa." The name "Chippewa" is an anglicized corruption of "Ojibwa." Although
many variations exist in literature, "Chippewa" is more common in the United States and "Ojibwa" predominates in Canada, but both terms do exist in both countries. The exact meaning of the name "Ojibwe" isn't known; however, three most common explanations on the name derivations are:
- from "ojiibwabwe" (/o/ + /jiibw/ + /abwe/) meaning "Those who cook
oast until it puckers," referring to their fire-curing of moccasin seams to make them water-proof, though some sources instead say this was a method of torture the Ojibwe implemented upon their enemies.
- from "ozhibii'iwe" (/o/ + /zhibii'/ + /iwe/) meaning "Those who keep records [ofa Vision]," referring to their form of pictorial writing, and pictographs used in Midewiwin rites
- from "ojiibwe" (/o/ + /jiib/ + /we/) meaning "Those who speak-stiffly""Those who stammer," referring to how the Ojibwe sounded to the Cree
However, across many Ojibwa communities across Canada and the U.S., the more generalized name of "Anishinaabe(-g)" is becoming more common.
Language
Many still speak the Ojibwe language known as
Anishinaabemowin or
Ojibwemowin. The language belongs to the
Algonquian linguistic group, and is descended from
Proto-Algonquian. Among its sister languages are
Blackfoot,
Cheyenne,
Cree,
Fox,
Menominee,
Potawatomi, and
Shawnee.
Anishinaabemowin is frequently referred to as a "Central Algonquian" language; however, Central Algonquian is an areal grouping rather than a genetic one.
Ojibwemowin is the fourth most spoken Native language in
North America (after
Navajo,
Cree, and
Inuktitut). Many decades of fur trading with the French established the language as one of the key trade languages of the
Great Lakes and the northern
Great Plains. The Ojibwe presence was made highly visible among non-Native Americans and around the world by the popularity of
Longfellow's 1855
epic poem,
The Song of Hiawatha. Many
toponyms with an origin in Ojibwa words are found in this epic.
History
Pre-contact
According to their tradition, and from recordings in
birch bark scrolls, many Ojibwe came from the eastern areas of North America, or
Turtle Island, and from along the east coast. They traded widely across the continent for thousands of years and knew of the canoe routes west and a land route to the west coast. According to the oral history, seven great
miigis (radiant/iridescent) beings appeared to the peoples in the
Waabanakiing (Land of the Dawn, for example Eastern Land) to teach the peoples of the
mide way of life. However, one of the seven great
miigis beings was too spiritually powerful and killed the peoples in the
Waabanakiing when the people were in its presence. The six great
miigis beings remained to teach while the one returned into the ocean. The six great
miigis beings then established
doodem (clans) for the peoples in the east. Of these
doodem, the five original
Anishinaabe doodem were the
Wawaazisii (
Bullhead),
Baswenaazhi (Echo-maker, for example,
Crane),
Aan'aawenh (
Pintail Duck),
Nooke (Tender, for example,
Bear) and
Moozoonsii (Little
Moose), then these six
miigis beings returned into the ocean as well. If the seventh
miigis being stayed, it would have established the
Thunderbird doodem.
At a later time, one of these
miigis beings appeared in a vision to relate a prophecy. The prophecy stated that if more of the Anishinaabeg didn't move further west, they wouldn't be able to keep their traditional ways alive because of the many new settlements and European immigrants that would arrive soon in the east. Their migration path would be symbolized by a series of smaller Turtle Islands, which was confirmed with
miigis shells (for example,
cowry shells). After receiving assurance from the their "Allied Brothers" (for example,
Mi'kmaq) and "Father" (for example,
Abnaki) of their safety in having many more of the Anishinaabeg move inland, they advanced along the
St. Lawrence River to the
Ottawa River to
Lake Nipissing, and then to the
Great Lakes. First of these smaller Turtle Islands was
Mooniyaa, which
Mooniyaang (
Montreal, Quebec) now stands. The "second stopping place" was in the vicinity of the
Wayaanag-gakaabikaa (Concave Waterfalls, for example
Niagara Falls). At their "third stopping place" near the present-day city of
Detroit, Michigan, the Anishinaabeg divided into six divisions, of which the Ojibwa was one of these six. The first significant new Ojibwa culture-centre was their "fourth stopping place" on
Manidoo Minising (
Manitoulin Island). Their first new political-centre was referred as their "fifth stopping place", in their present country at
Baawiting (Sault Ste. Marie).
Continuing their westward expansion, the Ojibwa divided into the "northern branch" following the north shore of
Lake Superior, and "southern branch" following the south shore of the same lake. In their expansion westward, the "northern branch" divided into a "westerly group" and a "southerly group". The "southern branch" and the "southerly group" of the "northern branch" came together at their "sixth stopping place" on Spirit Island located in the
St. Louis River estuary of
Duluth/
Superior region where the people were directed by the
miigis being in a vision to go to the "place where there's food (for example
wild rice) upon the waters." Their second major settlement, referred as their "seventh stopping place", was at Shaugawaumikong (or
Zhaagawaamikong, French,
Chequamegon) on the southern shore of
Lake Superior, near the present
La Pointe near
Bayfield, Wisconsin. The "westerly group" of the "northern branch" continued their westward expansion along the
Rainy River,
Red River of the North, and across the northern
Great Plains until reaching the
Pacific Northwest. Along their migration to the west they came across many
miigis, or cowry shells, as told in the prophecy.
Post-contact with Europeans
The first historical mention of the Ojibwe occurs in the
Jesuit Relation of 1640. Through their friendship with the French traders they were able to obtain guns and thus successfully end their hereditary wars with the Sioux and Fox on their west and south, with the result that the Sioux were driven out from the Upper
Mississippi region, and the Fox were forced down from northern
Wisconsin and compelled to ally with the
Sauk. By the end of the eighteenth century the Ojibwa were the nearly unchallenged owners of almost all of present-day Michigan, northern Wisconsin, and Minnesota, including most of the
Red River area, together with the entire northern shores of Lakes
Huron and Superior on the Canadian side and extending westward to the
Turtle Mountains of
North Dakota, where they became known as the
Plains Ojibwa or
Saulteaux.
The Ojibwa were part of a long term alliance with the
Ottawa and
Potawatomi First Nations, called the
Council of Three Fires and which fought with the
Iroquois Confederacy and the Sioux. The Ojibwa expanded eastward, taking over the lands alongside the eastern shores of Lake Huron and
Georgian Bay. The Ojibwa allied themselves with the French in the
French and Indian War, and with the
British in the
War of 1812.
In the U.S., the government attempted to
remove all the Ojibwa to Minnesota west of Mississippi River, culminating in the
Sandy Lake Tragedy and several hundred deaths. Through the efforts of
Chief Buffalo and popular opinion against Ojibwa removal, the bands east of the Mississippi were allowed to return to permanent reservations on ceded territory. A few families were removed to
Kansas as part of the Potawatomi removal.
In British North America, the cession of land by
treaty or purchase was governed by the
Royal Proclamation of 1763, and subsequently most of the land in
Upper Canada was ceded to
Great Britain. Even with the
Jay Treaty signed between the Great Britain and the United States, the newly formed United States didn't fully uphold the treaty, causing illegal immigration into Ojibwa and other Native American lands, which culminated in the
Northwest Indian War. Subsequently, much of the lands in
Ohio,
Indiana, Michigan, parts of
Illinois and Wisconsin, and northern Minnesota and North Dakota were ceded to the United States. However, provisions were made in many of the land cession treaties to allow for continued hunting, fishing and gathering of natural resources by the Ojibwe even after the land sales. In northwestern Ontario,
Manitoba,
Saskatchewan, and
Alberta, the numbered treaties were signed.
British Columbia had no signed treaties until the late twentieth century, and most areas have no treaties yet. There are ongoing treaty land entitlements to settle and negotiate. The treaties are constantly being reinterpreted by the courts because many of them are vague and difficult to apply in modern times. However, the numbered treaties were some of the most detailed treaties signed for their time. The Ojibwa Nation set the agenda and negotiated the first numbered treaties before they'd allow safe passage of many more settlers to the prairies.
Often, earlier treaties were known as "Peace and Friendship Treaties" to establish community bonds between the Ojibwa and the European settlers. These earlier treaties established the groundwork for cooperative resource sharing between the Ojibwa and the settlers. However, later treaties involving land cessions were seen as territorial advantages for both the United States and Canada, but the land cession terms were often not fully understood by the Ojibwa because of the cultural differences in understanding of the land. For the governments of the United States and the Canada, land was considered a commodity of value that could be freely bought, owned and sold. For the Ojibwa, land was considered a fully-shared resource, along with air, water and sunlight; concept of land sales or exclusive ownership of land was a foreign concept not known to the Ojibwa at the time of the treaty councils. Consequently, today in both Canada and the United States, legal arguments in treaty-rights and treaty interpretations often bring to light the differences in cultural understanding of these treaty terms in order to come to legal understanding of the treaty obligations.
(External Link).
During
Indian Removal, U.S. government attempted to relocate tribes from to west of the
Mississippi River as the white pioneers colonized the areas. After a period of time the goal of the government changed. In the late 19th century, the government instead moved the tribes onto
reservations. The government attempted to do this to the Anishinabe in the
Keweenaw Peninsula in the
Upper Peninsula of Michigan.
Culture
The Ojibwa live in groups (otherwise known as "bands"). Most Ojibwa, except for the Plains bands, lived a sedentary lifestyle, engaging in
fishing,
hunting, the
farming of
maize and
squash, and the harvesting of Manoomin (
wild rice). Their typical dwelling was the
wiigiwaam (
wigwam), built either as a
waaginogaan (domed-lodge) or as a
nasawa'ogaan (pointed-lodge), made of
birch bark,
juniper bark and
willow saplings. They also developed a form of pictorial writing used in religious rites of the
Midewiwin and recorded on birch bark scrolls and possibly on rock. The sacred scrolls are complicated with a lot of historical, geometrical, and mathematical knowledge communicated through the many complex pictures. The
miigis shell (cowry shell) was also used in ceremonies, and this shell can only be found from far away coastal areas, indicating a vast trade network at some time across the continent. The use and trade of
copper across the continent is also proof of a very large area of trading that took place thousands of years ago, as far back as the
Hopewell culture. Certain types of rock used for spear and arrow heads were also traded over large distances. The use of
petroforms,
petroglyphs, and
pictographs was common throughout their traditional territories. Petroforms and
medicine wheels were a way to teach the important concepts of four directions, astronomical observations about the seasons, and as a memorizing tool for certain stories and beliefs.
During the summer months, the people attend
jiingotamog for the spiritual and
niimi'idimaa for a social gathering (
pow-wows or "pau waus") at various reservations in the
Anishinaabe-Aki (Anishinaabe Country). Many people still follow the traditional ways of harvesting wild rice, picking berries, hunting, making medicines, and making
maple sugar. Many of the Ojibwa take part in
sun dance ceremonies across the continent. The sacred scrolls are kept hidden away until those that are worthy and respect them are given permission to see them and then to interpret them properly.
The Ojibwa would bury their dead in a
burial mound; many erect a
jiibegamig or a "spirit-house" over each mound. Instead of a headstone with the deceased's name inscribed upon it, a traditional burial mound would typically have a wooden marker, inscribed with the deceased's
doodem. Because of the distinct features of these burials, Ojibwa graves have been often looted by grave robbers. In the United States, many Ojibwa communities safe-guard their burial mounds through the enforcement of the
Native American Graves Protection and Repatriation Act.
The Ojibwa viewed the world in two genders: animate and inanimate, rather than male and female. On the animate gender spectrum, a person could serve the society as a male-role or a female-role.
John Tanner and anthropologist Hermann Baumann have documented Ojibwa peoples not falling into the European ideas of gender and its gender-roles, called
egwakwe (or Anglicised to "agokwa"). Though these
egwakweg may contribute to their community in whatever fashion that bring out their best character, sometimes these documented male-to-female
transsexual Midew among the Ojibwa were more readily noticed by the non-Anishinaabe documenters. A well-known
egwakwe warrior and guide in Minnesota history was
Ozaawindib.
Several Ojibwa bands in the United States cooperate in the
Great Lakes Indian Fish & Wildlife Commission, which manages their treaty hunting and fishing rights in the Lake Superior-
Lake Michigan areas. The commission follows the directives of U.S. agencies to run
several wilderness areas. Some Minnesota Ojibwa tribal councils cooperate in the
1854 Authority, which manages their treaty hunting and fishing rights in the
Arrowhead Region. In Michigan, the
1836 Chippewa-Ottawa Resource Authority manages the hunting, fishing and gathering rights about Sault Ste. Marie, and the waters of Lake Michigan and Lake Huron. In Canada, the
Grand Council of Treaty #3 manages the
Treaty 3 hunting and fishing rights around
Lake of the Woods.
Kinship and clan system
Ojibwa understanding of kinship is complex, taking into account not only the immediate family but also the extended family. It is considered a modified
Bifurcate merging kinship system. Siblings generally share the same term with
parallel-cousins as with any Bifurcate merging kinship system since they all part of the same clan, but the modified system allows for younger siblings to share the same kinship term with younger cross-cousins. In addition the complexity wanes as one goes away from the speaker's immediate generation, with some degree of complexity retained with female relatives (for example,
ninooshenh is "my mother's sister" or "my father's sister-in-law"—for example, my parallel-aunt—but also "my parent's female cross-cousin"). In both with the great-grandparents and older generations and with the great-grandchildren and younger generations, the Ojibwa collectively calls them
aanikoobijigan. This sign of kinship/clans speaks of the very nature of the Anishinaabe's entire philosophy/lifestyle, that's of interconnectedness and balance between all living generations and all generations of the past and of the future.
The Ojibwe people were divided into a number of
odoodeman (clans; singular:
odoodem) named primarily for animal
totems (or
doodem, as an Ojibwe person would say this word in English). The five original totems were
Wawaazisii (
Bullhead),
Baswenaazhi (Echo-maker, for example,
Crane),
Aan'aawenh (
Pintail Duck),
Nooke (Tender, for example,
Bear) and
Moozwaanowe ("Little"
Moose-tail). The Crane totem was the most vocal among the Ojibwa, and the Bear was the largest — so large, in fact, that it was sub-divided into body parts such as the head, the ribs and the feet.
Traditionally, each band had a self-regulating council consisting of leaders of the communities' clans or
odoodeman, with the band often identified by the principle
doodem. In meeting others, the traditional greeting among the Ojibwe peoples is "What is your
doodem?" ("
Aaniin odoodemaayan?") in order to establish a social conduct between the two meeting parties as family, friends or enemies. Today, the greeting has been shortened to "
Aaniin."
Spiritual beliefs
The Ojibwa have a number of spiritual beliefs passed down by
oral tradition under the
Midewiwin teachings. These include a
creation narrative and a recounting of the origins of ceremonies and rituals. Spiritual beliefs and rituals were very important to the Ojibwa because spirits guided them through life. Birch bark scrolls and petroforms were used to pass along knowledge and information, as well as used for ceremonies. Pictographs were also used for ceremonies. The
sweatlodge is still used during important ceremonies about the four directions and to pass along the oral history of the people. Teaching lodges are still common today to teach the next generations about the language and ancient ways of the past. These old ways, ideas, and teachings are still preserved today with these living ceremonies.
Popular culture
The legend of the Ojibwa "
Wendigo", in which tribesmen identify with a cannibalistic monster and prey on their families, is a story with many meanings, one of them points to the consequences of greed and the destruction that results from it. It is mentioned in the fiction of
Thomas Pynchon. In his story
Of Father's and Sons,
Ernest Hemingway uses two Ojibway as secondary characters.
Novelist
Louise Erdrich is Anishinabe and has written about characters from her culture in
Tracks,
Love Medicine, and
The Bingo Queen. Medicine woman
Keewaydinoquay Peschel has written books on ethnobotany and books for children.
Winona LaDuke is a popular political and intellectual voice for the Anishinabe people.
Literary theorist and writer
Gerald Vizenor has drawn extensively on Anishinabe philosophies of language.
Bands
Warren, in his
History of the Ojibway People, records 10 major divisions of the Ojibwa in the United States, omitting the Ojibwa located in Michigan, western Minnesota and westward, and all of Canada; if major historical bands located in Michigan and Ontario are added, the count becomes 14:
These 10 major divisions and other major groups that Warren didn't record developed into these Ojibwa Bands and First Nations of today. Bands are listed under their respective tribes where possible.
Aamjiwnaang First Nation
Batchewana First Nation of Ojibways (External Link)
Bay Mills Indian Community
Biinjitiwabik Zaaging Anishnabek First Nation
Cat Lake First Nation
Chapleau Ojibway First Nation
Chippewas of Georgina Island First Nation
Chippewas of Kettle and Stony Point
Chippewas of Mnjikaning First Nation (Rama)
The Chippewas of Nawash Unceded First Nation
Chippewa of the Thames First Nation
Chippewas of Saugeen Ojibway Territory
Chippewa Cree Tribe of Rocky Boys Indian Reservation
Curve Lake First Nation
Cutler First Nation
Dokis First Nation
Grand Traverse Band of Ottawa and Chippewa Indians
Garden River First Nation
Grassy Narrows First Nation (Asabiinyashkosiwagong Nitam-Anishinaabeg)
Islands in the Trent Waters
Keeseekoowenin Ojibway First Nation
Kinistin First Nation
Kitchenuhmaykoosib Inninuwug
Magnetawan First Nation
Lac Des Mille Lacs First Nation
Lac La Croix First Nation
Lac Seul First Nation
Lake Nipigon Ojibway First Nation
Lake Superior Chippewa Tribe
Minnesota Chippewa Tribe
Other tribes known by their Ojibwa/Ottawa names
Known
Name |
Ojibwa
Name |
Ojibwa
Meaning |
Own
Name |
| Arkansas |
Aakaanzhish |
Damn little Kansas |
Quapaw |
| Assiniboine |
Asiniibwaan |
Stoney 'Asp' (for example the Sioux) |
Nakota |
| Blackfoot |
Makadewanazid |
Black-foot |
Siksikawa |
| Chipewyan |
Ojiibwayaan |
Pointed Skin |
Dënesųłiné |
| Chowanoc |
Zhaawanoog |
Southerners |
Shawnee |
| Eskimo |
Ashki-amaw |
Eats It Raw |
Inuit |
| Flathead |
Nebagindibe |
Flat-head |
Salish |
| Kansas |
Aakaans |
[Livesat the] Little Hell-hole |
Kaw |
| Kaskaskia |
Gaaskaaskeyaa |
Hide-scraper |
|
| Kickapoo |
Giiwigaabaw |
Stands here-and-there |
|
| Menominee |
Omanoominii |
Wild Rice People |
Omāēqnomenew |
| Miami |
Omaamii |
Downstream people |
Myaamia |
| Micmac |
Miigimaa |
Allied-Brothers |
Mi'kmaq |
| Moingwena |
Moowiingwenaa |
Have a Filthy Face |
|
| Ottawa |
Odaawaa |
Trader |
Odawa |
| Potawatomi |
Boodewaadamii |
Fire Keeper |
Bodéwadmi |
| Sauk/Sac |
Ozaagii |
[Livesat the] Outlet |
Asakiwaki |
| Sioux |
Naadawensiw |
Little like the 'Adders' (for example the Iroquois) |
Aioe-Dakota-Lakota-Nakota |
| Snake |
Ginebig |
Snake |
Shoshoni |
| Winnebago |
Wiinibiigoo |
[Livesat the] Murky Waters |
Ho-čąk |
Notable people
Ah-shah-way-gee-she-go-qua (Aazhawigiizhigokwe/Hanging Cloud) (Warrioress)
David Wayne "Famous Dave" Anderson (Business Entrepreneur)
Edward Benton Banai (Writer)
Dennis Banks (Political Activist)
James Bartleman (Diplomat, Author)
Adam Beach (Writer)
Jason Behr (Writer)
Archibald "Grey Owl" Belaney (Naturalist and Writer) - English, but presented himself an Ojibwa
Clyde Bellecourt (Social Activist)
Vernon Bellecourt (Social Activist)
Chief Bender (Baseball player)
Benjamin Chee Chee (Artist)
George Copway (Missionary and Writer)
Eddy Cobiness (Artist)
Patrick DesJarlait (Commercial Artist)
Louise Erdrich (Writer)
William Gardner - one of the Untouchables
Gordon Henry Jr. (Writer)
Drew Hayden Taylor (Playwright, Author and Journalist)
Virgil Hill (Boxer)
Basil Johnston (Historian and Cultural Essayist)
Peter Jones (Missionary and Writer)
Ke-che-waish-ke (Gichi-Weshkiinh/Buffalo) (Chief)
Maude Kegg (Author, Cultural Embassidor)
Winona LaDuke (Activist and Writer)
Carole LaFavor (Writer, )
Joe Lumsden (Chairman, Sault Tribe of Chippewa Indians)
Loma Lyns (Singer, Songwriter)
Rod Michano (AIDS Activist/Educator)
Norval Morrisseau (Artist)
Ted Nolan (Hockeyplayer)
Jim Northrup (Columnist)
O-zaw-wen-dib (Ozaawindib/Yellow Head) (Warrioress, Guide)
Leonard Peltier (Political Activist, Prisoner)
Po-go-ne-gi-shik (Bagonegiizhig/Hole in the Day) (Chief)
Buffy Sainte-Marie (Singer)
Keith Secola (Rock and Blues Singer)
Chris Simon (Hockey player)
Drew Hayden Taylor (Playwright, Humorist, Columnist)
Roy Thomas (Artist)
David Treuer (Writer)
Shania Twain (Singer) - non-Ojibwa of Cree background adopted by her Ojibwa stepfather
E. Donald Two-Rivers (Poet, Playwright)
Gerald Vizenor (Writer)
Wawatam (Chief)
William Whipple Warren (Historian)
Ojibwa treaties
Tribal Treaty Administrants
1854 Authority - 1854CT
Chippewa Ottawa Resource Authority - 1836CT fisheries
Grand Council of Treaty 3 - Treaty 3
Grand Council of Treaty 8 - Treaty 8
Great Lakes Indian Fish and Wildlife Commission - 1837CT, 1836CT, 1842CT and 1854CT
Nishnawbe Aski Nation - Treaty 5 and Treaty 9
Red Lake Band of Chippewa - 1886CT and 1886JUA
Union of Ontario Indians - RS, RH1, RH2, misc. pre-confederation treaties
Treaties with France
La Grande Paix de Montréal (1701)
Treaties with Great Britain
Treaty of Fort Niagara (1764)
Treaty of Fort Niagara (1781)
Indian Officers' Land Treaty (1783)
The Crawford Purchases (1783)
Between the Lakes Purchase (1784)
The McKee Purchase (1790)
Between the Lakes Purchase (1792)
Chenail Ecarte (Sombra Township) Purchase (1796)
London Township Purchase (1796)
Land for Joseph Brant (1797)
Penetanguishene Harbour (1798)
St. Joseph Island (1798)
Toronto Purchase (1805)
Head-of-the-Lake Purchase (1806)
Lake Simcoe Land (1815)
Lake Simcoe-Nottawasaga Purchase (1818)
Ajetance Purchase (1818)
Rice Lake Purchase (1818)
The Rideau Purchase (1819)
Long Woods Purchase (1822)
Huron Tract Purchase (1827)
Saugeen Tract Agreement (1836)
Manitoulin Agreement (1836)
The Robinson Treaties
Manitoulin Island Treaty (1862)
Treaties with Canada
Treaty No. 1 (1871) - Stone Fort Treaty
Treaty No. 2 (1871)
Treaty No. 3 (1873) - Northwest Angle Treaty
Treaty No. 4 (1874) - Qu'Appelle Treaty
Treaty No. 5 (1875)
Treaty No. 6 (1876)
Treaty No. 8 (1899)
Treaty No. 9 (1905-1906) - James Bay Treaty
Treaty No. 5, Adhesions (1908-1910)
The Williams Treaties (1923)
Treaty No. 9, Adhesions (1929-1930)
Treaties with the United States
Treaty of Fort McIntosh (1785)
Treaty of Fort Harmar (1789)
Treaty of Greenville (1795)
Fort Industry (1805)
Treaty of Detroit (1807)
Treaty of Brownstown (1808)
Treaty of Spring Wells (1815)
Treaty of St. Louis (1816) - Ottawa, Ojibwa, and Potawatomi
Treaty of Miami Rapids (1817)
St. Mary's Treaty (1818)
Treaty of Saginaw (1819)
Treaty of Saúlt Ste. Marie (1820)
Treaty of L'Arbre Croche and Michilimackinac (1820)
Treaty of Chicago (1821)
Treaty of Prairie du Chien (1825)
Treaty of Fond du Lac (1826)
Treaty of Butte des Morts (1827)
Treaty of Green Bay (1828)
Treaty of Prairie du Chien (1829)
Treaty of Chicago (1833)
Treaty of Washington (1836) - Ottawa & Chippewa
Treaty of Washington (1836) - Swan Creek & Black River Bands
Treaty of Detroit (1837)
Treaty of St. Peters (1837) - White Pine Treaty
Treaty of Flint River (1837)
Saganaw Treaties
Treaty of La Pointe (1842) - Copper Treaty
Treaty of Potawatomi Creek (1846)
Treaty of Fond du Lac (1847)
Treaty of Leech Lake (1847)
Treaty of La Pointe (1854)
Treaty of Washington (1855)
Treaty of Detroit (1855) - Ottawa & Chippewa
Treaty of Detroit (1855) - Sault Ste. Marie Band
Treaty of Detroit (1855) - Swan Creek & Black River Bands
Treaty of Sac and Fox Agency (1859)
Treaty of Washington (1863)
Treaty of Old Crossing (1863)
Treaty of Old Crossing (1864)
Treaty of Washington (1864)
Treaty of Isabella Reservation (1864)
Treaty of Washington (1866)
Treaty of Washington (1867)
Gallery
Image:A-na-cam-e-gish-ca.jpg|A-na-cam-e-gish-ca (Aanakamigishkaa/"[Tracesof] Foot Prints [uponthe Ground]"), Ojibwa chief, painted by Charles Bird King
Image:Aysh-ke-bah-ke-ko-zhay.jpg|Bust of Aysh-ke-bah-ke-ko-zhay (Eshkibagikoonzhe or "Flat Mouth"), a Leech Lake Ojibwa chief
Image:Nanongabe.jpg|Chief Beautifying Bird (Nenaa'angebi), by Benjamin Armstrong, 1891
Image:Be sheekee.jpg|Bust of Beshekee, war chief, modeled 1855, carved 1856
Image:Caa-tou-see.jpg|Caa-tou-see, an Ojibwa, painted by Charles Bird King
Image:Hangingcloud.jpg|Hanging Cloud, a female Ojibwa warrior
Image:Jack-O-Pa.jpg|Jack-O-Pa (Shák'pí/"Six"), an Ojibwa/Dakota chief, painted by Charles Bird King
Image:Eastman_Johnson_-_Kay_be_sen_day_way_We_Win_-_ejb_-_fig_101_-_pg_225.jpg|Kay be sen day way We Win, by Eastman Johnson, 1857
Image:George Catlin 003.jpg|Kei-a-gis-gis, a Plains Ojibwa woman, painted by George Catlin
Image:Leech Lake Chippewa delegation to Washington 1899.png|Leech Lake Ojibwa delegation to Washington, 1899
Image:23882 Ojibwe Woman1.jpg|Milwaukee Ojibwa woman and baby, courtesy of the Wisconsin Historical Society
Image:Ojibwa Chief.gif|Ne-bah-quah-om, Ojibwa chief
Image:One-Called-From-A-Distance Chippewa.jpg|"One Called From A Distance" (Midwewinind) of the White Earth Band, 1894.
Image:PeeCheKir.jpg|Pee-Che-Kir, Ojibwa chief, painted by Thomas Loraine McKenney, 1843
Image:Rocky Boy Chippewa chief.jpg|Ojibwa chief Rocky Boy
Image:Squawandchild.jpg|Ojibwa woman and child, painted by Charles Bird King
Image:Tshusick.jpg|Tshusick, an Ojibwa woman, painted by Charles Bird King
Further Information
Get more info on 'Chippewa'.
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