Ojibwe

The hairy man of Vergas Swamp, which is in Minnesota.

This legend, originating from the Ojibwe people, tells, here we go, a large hairy creature that dwells in the swamps of northern Minnesota.

Hairy man is said to be mischievous and sometimes dangerous.

Known for playing tricks on travelers and occasionally even attacking those who wander too close to his territory.

Because I recently read, or recently, a couple years ago, I read for Book Club a book called Firekeeper's Daughter by Angeline Boulay.

Bule, which is about an 18-year-old Ojibwe woman that is from a Native tribe who uses knowledge of chemistry and traditional medicine to investigate a lethal drug ring in her community.

Why we need an 18-year-old as a secret agent to do all these things? Besides me.

But it was very interesting because it also brought about Native American culture to an audience and provided some nuance in terms of how communities engage with each other, outsiders, insiders, nuances in who belongs to a Native community, who doesn't.

That's how you say, my name is Chris Latre, but you can call me Chris in Anishinaabemowin and then Michif, which are the two languages of my people.

I'm a citizen of the little shell Chippewa tribe, and we are, uh, Anishinaabe, so we speak Anishinaabemowin.

And Michif, we're largely comprised of Métis people, which Michif is the language of.

And the Métis people, for those of your tens of thousands of listeners who don't know, are an indigenous cultural group recognized in Canada as one of the three indigenous peoples who predate the existence of Canada as a country.

And I met her when I was young, you know.

So if my grandmother's mother only spoke whatever it was, it could have been Michif, it could have been, it could have been Cree for all I know.

It could have been Anishinaabemowin or Ojibwe or Chippewa, whatever.

They're all, they all mean the same thing.

They live in tents of dressed leather, which they transport by means of horses and dogs, and ramble from place to place during the greater part of the year.

They are friendly to their traders, but the inveterate enemies to such as supply their enemies, the Chippewas, with merchandise.

They also claim the country in which they hunt, commencing at the entrance of the river St. Peter's and extending upwards on both sides of the Mississippi to the mouth of the Crow River.

Wapakuta.

Are the descendants of the Sioux, and partake of their turbulent and faithless dispositions.

They frequently plunder, and sometimes murder their own traders.

The name by which this nation is generally known was borrowed from the Chippewas, who called them Assiniboine, which literally translated is Stone Sioux, hence the name of Stone Indians, by which they are sometimes called.

The country in which they rove is almost entirely uncovered with timber, lies extremely level, and is but badly watered in many parts.

The Algonquins were divided into a great many tribes, some of whose names are still familiar among the Indians of to-day.

The Micmacs of Nova Scotia, the Malasite of New Brunswick, the Naskapi of Quebec, the Chippewa of Ontario, and the Crees of the Prairie are of this stock.

It is even held that the Algonquins are to be considered typical specimens of the American race.

They were of fine stature, and in strength and muscular development were quite on a par with the races of the old world.

Gambling and theft flourished among them, except indeed for the tradition of courage in fight, and of endurance under pain we can find scarcely anything in them to admire.

North and west from the Algonquins and Huron-Iroquois were the family of tribes belonging to the Athapascan stock.

The general names of Chippewan and Tean are also applied to the same great branch of the Indian race.

In a variety of groups and tribes, the Athapascans spread out from the Arctic to Mexico.

Strange spirits were abroad at night, howling, shrieking, cracking and groaning in voices of ice and flood.

Her Indian nurse told her of them all, of Monobocho the Good, of Ninobocho the Evil, in her lisping Ojibwe dialect that sounded like the softer voices of the forest.

At last, the sudden subsistence of the waters, the splendid eager blossoming of the land into new leaves, lush grasses, an abandon of sweetbrier and hepatica.

The air blew soft.

You have said enough.

Mehengan glided into the room.

Galen Albret at once addressed him in the Ojibwe language, gaining control of himself as he went on.

Listen to me well, he commanded.

It's Indigenous land, rich with story, relationship, and meaning, and my community benefits from that legacy every single day.

This territory is held under the Dish with One Spoon Wampum Belt Covenant, a powerful agreement between the Iroquois Confederacy, the Ojibwe, and allied nations to share and care for the resources of the Great Lakes region together, peacefully.

I also want to specifically recognize that I am on the treaty lands and territory of the Mississaugas of the Credit.

As a queer person, I find myself coming back to the land as a teacher.

It turns out the plant, particularly the roots, were quite useful when medicinally employed to treat problems of the gallbladder and liver, and was also useful for constipation and colitis.

Native American tribes in Missouri and Delaware, such as the Ojibwe and the Chippewa tribes and the Seneca Indians, used the plant for medicinal and purification rituals.

The use of this herb as a laxative and detoxifying agent was adopted early by European settlers.

Later, the herb was used as a remedy against liver disease and to stimulate bioproduction.