Zhingwaak Revisited

IMG_0203We are fortunate to have a number of mature Eastern white pines (Pinus strobus), the tree the Ojibwe call zhingwaak, on our land. For me, the white pine symbolizes my love for this place called Minnesota. Tracing the silhouettes of pines at sunset on Island Lake as young boy, I first knew the joy of observing nature.  I’ve wanted to live among the pines ever since.

The white pine, along with its cousin the Norway or red pine (Pinus resinosa) attracted the first logging companies to Minnesota Territory back in the mid-1800s. Pine boards built thousands of homes, barns, storefronts, churches and schoolhouses throughout the Midwest.

Pine was in such demand during the settlement era that logging companies took every tree they could find, leaving barren landscapes wherever they went.  The greed of the timber barons provided impetus for the allotment acts that broke up the White Earth and Leech Lake reservations and allowed the taking of most of the land originally reserved for the Ojibwe by treaty.

Today, only remnants of these once-great pine forests can be found in scattered locations in northern Minnesota. Perhaps the most notable of these pine islands is the Lost Forty, located northwest of Grand Rapids.  A surveying mistake in 1882 resulted in the preservation of a small piece of Minnesota’s pre-settlement forest. (You can get a glimpse of the Lost Forty in this YouTube video: https://www.youtube.com/watch?v=lSBTlJGCitE)

The white pines on our land are probably “second-growth” trees that got established after the logging boom, which makes them at least 100 years old. They form a crown atop the knob we are building on, visible from across the lake and from the river outlet along Crown Point Road (I like to think the road is named after our little hill).

We reluctantly took down one of these majestic trees to make room for our house. We want to remember and honor this tree so we are incorporating as much of it as we can into our new home. After my friend Mike the DNR Forester felled the tree for us back in April, I hauled several of the logs to a local sawmill to have them sawn into 2.5-inch slabs which were then kiln-dried and planed. Last September, I picked up the sawn pieces from the mill and began making what will become “floating” shelves throughout the house.

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We are also having the top for our kitchen island made from these slabs. Athough it may not be practical to leave the bark on the island top, we’ll retain the natural shape of the edges.  Our fireplace will feature the slab on the far right of the above photo, bark and all, as the mantel.

Meanwhile, as I poked around the woods this fall, I began to locate white pine seedlings coming up around our building site.

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To keep the deer from eating the terminal buds on these trees this winter, I erected little fences around each tree.

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I’ll remove the fences in the spring to avoid inhibiting their growth.  Although Mel and I will be long gone when these trees become mature and add to the beauty of Crown Point, we hope our descendants and others will enjoy them for years to come.

A family at Sandy Lake

My family’s Ojibwe ancestry has been traced back to a woman named Margaret or Ma Chay, who was born around 1800 at Sandy Lake, which was a major Ojibwe village located in what is now northeast Minnesota in the 18th and early 19th century.   According to Anton Treuer’s book The Assassination of Hole in the Day, Hole in the Day the Elder was a prominent chief at Sandy Lake and his son Hole in the Day the Younger was born there.

Sandy Lake was also the site of important trading posts during the fur trade era.  In 1794 the Northwest Company established a post on the west shore of the lake that remained in operation until after the War of 1812.  A law passed in 1816 required all trading with Indians be conducted by American citizens, which forced the Northwest Company to sell its holdings in the U.S. to John Jacob Astor. Astor’s American Fur Company operated the old fort for several years before establishing a new fort on the Sandy River, which connects Sandy Lake to the Mississippi. Several other independent trading houses also may have existed in the area.

The trading posts are important to our family’s story because it is likely that Margaret met Alexander Blair at one these posts. According to government records, Blair is listed as the father of Margaret’s four children: Angeline (born 1819), Antoine (1827?), Edward (1829?) and Alex (1840?).  Given the time span between the oldest and youngest, it appears that Margaret and Alexander had a long-term relationship.

Unfortunately, I have found no solid information for Alexander beyond his name.  Having read as much as I can about the fur trade in the early 19th century, including employee lists of the trading companies, I have yet to find any mention of him. I have found other potential clues. There was an Alexander Blair who served in Canada in the British army during the War of 1812. Is it possible that our Alexander stayed behind after the war? There are also a couple of Alexander Blairs who show up in city directories for Detroit and other cities in Michigan and upstate New York in the 1840s and 1850s.  Was our Alexander one of many white men who, after making their fortune in the fur trade, abandoned their native families and returned to “civilization” to start another life? It is unlikely that I will find any connections between these men and our family, but I’ll keep looking.

Unfortunately, there is also little information about Margaret.  Her name shows up in the “Half-Breed Scrip” report, which investigated the use of scrip to issue land claims under the 1854 Treaty. The investigating commission had as one of their sources a trader named Peter Roy, who claimed to know Margaret. Roy stated that she and her three children who filed claims for scrip in 1864 were from Sandy Lake and were mixed blood Ojibwe of Lake Superior.  The commission ruled that Margaret was not eligible for scrip because Margaret was married before 1854, and therefore was not a head of household when the treaty was signed. Apparently, because Margaret was ineligible for scrip, the claims of her children were also rejected. Census records indicate that Margaret lived with one of her sons through at least 1870 and the sons and her daughter all settled together at Little Rock Lake north of present-day Sauk Rapids (the next part of the story will be in a future post).

My sense is that Alexander Blair died at Sandy Lake. I have no way of verifying this, of course. The burial grounds at Sandy Lake have long since been covered up by lake homes and condos.  Or was he buried along side a trail or portage somewhere? Did he drown? There are many possibilities, all of which suggest Alexander Blair was one of many men involved in the fur trade who are lost to history.