"Gabeshiwin" (The Camp) - P2

For the third year in a row, the Red Lake Band of Chippewa Indians hosted an Ojibwe Language and Culture Camp for youth. The camp was held on Tuesday, Wednesday, and Thursday, July 21, 22, and 23, 2015.

The three-day Gabeshiwin (camp), hosted by Red Lake Chemical Health and Red Lake Economic Development and Planning, featured eating traditional foods, lacrosse, moccasin game, plant gathering practices and identification, birch bark crafts, traditional Anishinaabe teachings and more. Gabeshiwin is a part of Red Lake Nation's Ojibwemowin Revitalization efforts.

Concerned that language and tradition will disappear as elders move on, natives of Red Lake Nation - and across the country - are focused on language revitalization and related efforts to retain tribal culture. Much of indigenous culture depends on native language, as many concepts just cannot be translated to English.

The camp was held appropriately at the Round House in Ponemah, near the Point, home to more than half of the remaining fluent Ojibwemowin speakers in the United States.

At camp, kids participated in native Ojibwe sports and crafts, ate traditional foods, and learned of traditional spiritual ceremonies and plant-gathering practices at Obaashiing, a village known for practicing many of the old ways.

By far this was the most well attended camp yet with 74 youth and 56 elders, staff and parents attending the first day. The first year in 2013 only about thirty kids, 10 to 14 years old, but quickly grew to nearly twice that in 2014. Organizers did not want to turn anyone away. Each day started off with a hearty breakfast of traditional foods, which was served throughout the campout as part of the curriculum.

Tom Barrett, Sr., Director of Red Lake Chemical Health Programs, and a major sponsor of Gabeshiwin (the camp) provided some background. "Our language was basically stripped from us a generation or two ago. The children were forbidden to talk their native language," he said.

Barrett was recalling how US government authorities swept onto reservations and carried Ojibwe children off to boarding schools to assimilate to the white culture. The ripple effects of that action are still being felt by American Indians today.

"We feel if we can raise kids' self esteem their chance of using chemicals will be less,'' said elder and first speaker Murphy Thomas. "Self esteem is all tied up with knowing who you are and having a sense of pride in your heritage, language and culture."

"The overall philosophy is to re-connect all people to nature and inevitably to themselves,'' explained Spiritual Advisor Eugene Stillday, an elder, first speaker, and Spiritual Advisor. "We know that history is a living part of the present.''

"And it's not just for Ponemah," said Economic Development Director Sam Strong in a TV interview. "We've had inquiries from Bemidji, and you know that's just great because the Seven Values of the Ojibwe would be good for all peoples to learn." Both Lakeland News and the Bemidji Pioneer came to report on the Camp.

Each kid upon arrival received a folder, which contained the following; an agenda for the three days, and several Ojibwemowin word lists. The first included Red Lake's seven major clans, all of which the kids learned to say in Ojibwe.

Another Ojibwemowin word list related to the several activities the kids would participate in; Noopiming (Nature Walk), Wiigwaasikewin (Birch Bark Making), Makizintaagewin (Moccasin Game), Dewe'igan Naagamowining (Drum Teachings), Bagizong (Swimming), Baaga'adoowe (Lacrosse), Gigaanzomaawin (Commands), and Mino-Mashkiki (Good Medicine).

Finally another page gave the youth assembled a lesson in good living, the Teachings of the Seven Grandfathers; Nibwaakaawin (Wisdom), Zaagi'idiwin (Love), Minaadendamowin (Respect), Aakode'ewin (Courage), Gwayakwaadiziwin (Honesty), Dabaadendiziwin (Humility), and Debwewin (Truth).

Special Teaching Events

Pete Nedeau set up his homemade tool rigs, and using only hand tools made Lacrosse sticks. Nedeau demonstrated his craft start to finish each of the three days.

Darwin Sumner hosted a session on natural foods. "You can can just about anything," said Sumner adding, "the food is not only good tasting and good for you, but it is good to gather or harvest these foods yourself as it gives exercise and gets you out in nature. This helps us to understand our place in the web of life."

Off to the left, just as one entered the clearing near the Round House, a small campfire seemed curious. Greeting Spears III was baking "Outside Bread." First, in a cast iron pan, bread dough is placed. After some time browning, to finish the bake, Spears tilts the pan on its side, leaning it against a rock near the fire, and employs its reflective heat. Spears said the recipe is similar to fry bread, but more nutritious as it is not deep-fried.

Daily Schedule

Things started off each day at 10:00 AM with a breakfast of traditional foods, which was served throughout the camp-days as part of the curriculum. John and Carol Barrett were the cooks who parked their "chuck-wagon" (RV) close to the roundhouse and kept everyone well fed. After breakfast an Ojibwe cultural activity would take place. Lunch followed around noon.

Working on Ojibwe crafts such as birch bark, beadwork, and leatherwork, pretty much went on all the time, while being interspersed with natural foods lessons, plant identification, lacrosse, cultural lessons, and Ojibwemowin. Day 3 included swimming at the cut-off. At each days end, Miigwechiwendam (Circle Time) was held. During this while, youth would hear words from elders and review the day's activities.

Staff from the Red Lake Chemical Health Programs, Economic Development & Planning, and Red Lake Schools along with several fluent Ojibwemowin speakers of all ages, staffed the camp.

Day One: Tuesday, July 21

Culture and values lessons took place in the Round House, where the kids sitting in a semi circle listened to elders Murphy Thomas, Eugene Stillday, Rose Cloud, and Donald Iceman offering lessons.

Baaga'adoowe and Noopiming

In the afternoon a mixed-aged groups went on field trips of plant identification for eating and medicine. Kids were reminded before they went off into the woods that there are many natural medicines all around us, and pay attention to this. Sweet grass, sage, cedar, and tobacco are used in our ceremonies.

Bonga and others led groups on a Noopiming (nature walk). Along the path the group identified and discussed the uses of various, trees, shrubs and other plants. Staff showed different kinds of berries, some good to eat, some for medicine, and some not good to eat.

When coming across joomanan (grapes), Bonga instructed, "If you take, put tobacco down and give thanks." The walk continuing Bonga said; "ininaatig [sugar maple), provides sugar and syrup; all the several types of mitigomizh (oak) have acorns which are good for eating. From the ash we make lye for soap or for tanning hides. Rose hips are good for Vitamin C."

Meanwhile several boys and girls played Baaga'adoowe (Lacrosse) with Dan Ninham tutoring. Ninham's first order of business was explaining, and demonstrating the use of the baaga'adowaan (lacrosse stick). The young people picked up the basics of the game quickly.

Day 2: Wednesday, July 22

After a prayer and hearty breakfast many activities for the day were planned.

In one corner of what was now the Baaga'adoowe field, and in the shade of a mitig (tree), Makizinitaagewin (the Moccasin Game) was played. Competing in the game of their grandfathers, two teams of boys (only males play) sit cross-legged on either side of a colorful blanket, while another boy taps a drum rhythmically - boom, boom, boom - throughout the play.

Odaminodaa!

Ojibwe Bingo was the name of a game held under the tent with Elizabeth "Pug" Kingbird officiating. Each player held a two-sided bingo card with "Odaminodaa!" (Let's Play) printed at the top.

The squares housed numerals and animal silhouettes. The Ojibwe translation for the number or critter was printed below the symbol. Whether it is niizh (two) or mikinaak (snapping turtle), kids couldn't help but learn a bit of Ojibwemowin. Kingbird would have the group repeat each word after her, so players might not only recognize the printed word, but also know how it sounds.

One couldn't help noticing, (observing the bingo cards) that the English language has adopted several Ojibwe words that are in use in everyday life such as Mooz (Moose), and Makizin (Moccasin).

Anokaajigan (Crafts)

After lunch, more breakout groups were held. Many children worked with wiigwaas (birch bark)...some making small jiimaanan (canoes) others a Makak (basket) while others worked with leather making midewayaan (medicine bags) or asemaa (tobacco) pouches, beadwork, and other arts and crafts, still others played Lacrosse or went for nature walks.

Zac Mitteness, lead teacher at the Head Start Immersion Program, never stopped helping the kids make birch bark crafts. He'd talk to the kids conversationally in Ojibwemowin nearly all the time. If they did not understand by his body language, then he would translate to English.

Wiigwaas is a renewable resource and waterproof to boot says Mitteness. "We must be careful not to cut too deep into the tree when wiigwaasike (removing birch bark from the tree), ask someone before doing this so you don't hurt or even kill the wiigwaasi-mitig (birch tree)."

The day closed with Circle Time, and a review of the day and what the kids hope to gain tomorrow, which was followed by a traditional food dinner.

Day 3: Thursday, July 23

After a prayer and hearty breakfast, time was used to go over the activities of the first and second day. Much conversation ensued between new or better friends following the morning circle review, while nearby...a few played what seemed to be a never-ending game of Baaga'adoowe. (Lacrosse)

In the afternoon the youth boarded vans traveling to the "cut-off" to swim. Elders stayed back telling stories to each other in Ojibwemowin, a language lesson in itself for those still learning.

The hot summer sun encouraged smiles and energy as Gabeshiwin (The Camp) was coming to an end. All participants received t-shirts; smudge bowls and other gifts before closing words from staff and elders, and a drum song.

Closing Words from Gichi-Ma'iingan at the First Gabeshiwin, 2013

"I've seen a lot of wisdom here. The kids picked up on what was going on right away and took a chance to express themselves," said Larry Stillday. "I taught no one, they taught me, they taught me what I don't know."

"Nothing is lost," Stillday went on. "Let the little ones live. No one is coming from across the sea to hurt them, they are going to sing the words of the old people."

"This has been a powerful healing. Wisdom is here. Each child has a gift. We provided an opportunity. I don't want these kids to believe they have lost something. Yes, they are speaking our language; it is like singing, singing a song that the old ones want to hear. The young ones will never know there was a loss. We provided a place for them; this is where they are from. Quit teaching that they lost something. Our youth will pick it up; we just have to give them the opportunity. This has been nothing but learning, all will go away with something, all will go away as better people."

Post Script

If one spent time at the Ponemah Round House during this time, one could not help but learn. Words are inadequate to describe the happiness, excitement, and peace generated at this sacred place. Nate Taylor said after looking at several photo of the camp, "Wow! Looking at it from an outside perspective really captivates the beauty of it all!"

Ojibwemowin was heard and spoken throughout the three day Gabeshiwin by elders, teachers, and even some youth.

Fluent speaking elders told important things for the youth to remember, the Ojibwe creation story and the importance of gratitude.

Among other revered practices, youth learned the practice of making tobacco offerings to the Creator for providing waawaashkeshina (deer) and to the deer for giving up its life. "This is practiced with all living things taken from Mother Earth," Frances Miller reminded all.

The elders formed relationships with the young people as they taught them Ojibwemowin everyday phrases such as the often-heard ambe (let's go), and gego (don't), along with being taught native names for plants and animals.

"The camp turned shy young men and women campers into more self-confident youth, and with that self-assurance comes better behavior in school and at home," Barrett concluded.

The Ojibwemowin Revitalization Elders Advisory Committee consists of; Elizabeth "Pug" Kingbird, Frances Miller, Anna Gibbs, Susan Johnson, Mary Lou Stillday, Eliza Johnson, Murphy Thomas, Eugene Stillday, Donald Iceman Sr., Violet Patterson, Carol Barrett and John Barrett with more and more getting involved.

The Red Lake Chemical Health Programs, and Economic Development & Planning and Oshkiimaajitahdah sponsored the language and culture Gabeshiwin. Barrett said the programs organize and fund the camp.