EDITOR’S NOTE: In the first edition of the Manitoulin Expositor for 2017 Shelley Pearen gave readers a glimpse of Manitoulin in 1867. She summarized Manitoulin’s history and described a typical New Years. Today she describes the resettlement of the Anishinaabeg occurring in 1867. In future columns she hopes to describe the first non-Native settlers, settlements and industry.
by Shelley Pearen
In 1867, Manitoulin was five years into its post-treaty transition from ancient home of the Anishinaabeg, to surveyed land claimed by settlers, farmers and speculators with clusters of lots assigned to the Anishinaabeg.
The Indian Department’s local superintendent, Charles Dupont, was desperately trying to resettle the Anishinaabeg according to the terms of the 1862 treaty. Meanwhile, Anishinaabe leaders were attempting to have the treaty annulled.
Every Anishinaabe was supposed to “make his own selection” providing the lots were adjoining, and in compact settlements away from potential town plots, harbours, and mill sites. These rules potentially affected every Anishinaabe resident of the Island.
Dupont devised his own plan. He proposed making three Indian settlements, at “Sheguiaindoh, Metchekewedenong, or Sheshegwahning.” When the people resisted, he revised his plans, repeatedly.
In June 1866, land was released for sale in the newly created Howland, Sheguiandah, Bidwell, and Billings Townships, although many Anishinaabeg were still residing on these lots.
Dupont’s entire Indian resettlement scheme came into question in 1867 after he declared that all the Anishinaabe residents of Little Current and Manitowaning should move to Sheguiandah, and then he applied to purchase lots in Little Current and Manitowaning for himself.
The Anishinaabe population of Manitoulin in 1867 was at least 1,300. Rev. Jabez Sims at Manitowaning estimated the non-Native population at less than 120, including his family of 9, and 8 Roman Catholic priests, Brothers and Sisters.
As resettlement proceeded the Anishinaabeg realized that some of the promises made before and during the treaty negotiations were worthless.
John Arthur Manitowaussen wanted to settle as a merchant in Little Current but despite being acknowledged as intelligent, literate and industrious, his application was refused and he was told to devote himself to agriculture.
Joseph Shewetagun (sometimes known as Joseph Salter) was in the sugar bush when he learned that Superintendent Dupont had sold his four-year-old log home at Little Current. He returned home to discover the new owner had taken over. Joseph had no choice but to move his family to Sucker Creek. He eventually received $15 for his house but nothing for his garden or lost income.
It is possible to trace most Anishinaabe families’ journeys from their pre-treaty to post-treaty lives. The story of the men who signed or rejected the 1862 treaty provides a glimpse of the transition. Though by 1865 all the treaty signatories except Assiginack regretted signing the treaty and attempted to have the document annulled, they were resettled along with their bands.
Chief Jean-Baptiste Assiginack died at Manitowaning in 1866. Benjamin Assiginack and his family were relocated to their garden plots at Sucker Lake, which became a reserve for members of the Assiginack and Tehkummah families.
Chief Maishegonggai of Manitowaning had been told at the treaty negotiations that “the Indians should have their pick of the best land in the Island and the white men shall have the remainder.” Maishegonggai was also promised that he could return to his Sheguiandah birthplace if the treaty was signed. He and the rest of Manitowaning’s residents were caught up in Dupont’s numerous resettlement plans, assigned and then reassigned lots in Sheguiandah and Manitowaning. Chief Maishegonggai was eventually permitted to return to Sheguiandah. Most of his band members were persuaded to join him.
The actual Sheguiandah settlement was located south of their original location on the bay, despite their request for land north and west of Bass Lake if a move was necessary.
Chief Okemah beness and Charles Keghikgoobeness also joined the Sheguiandah settlement in 1867. Dupont merged Maishegonggai’s and Okemah beness’ bands but within a few years some of the latter’s band declared: “We have nothing to do with Meshahquangas people, we want to live in our Reserve.” Several families returned to their traditional land at Whitefish River.
Chief Baibomsai claimed that he had been promised land at Sheguiandah during the treaty. His claim was ignored and he was settled at Whitefish River.
At Wewebijiwang (or Little Current) Chief Kushkewahbic (or Columbus), Joseph Shewetagun, George Obettossoway and their neighbours did not want to leave their settlement where they had developed a profitable trade in steamboat wood. Dupont persisted and they were persuaded to move four miles inland to Sucker Creek over the winter of 1866-67 and told to become farmers.
The Obettossoway (or Ahbedossway or Abotossway) family had settled at Little Current in the early 1850s and had successfully supplied wood to the steamboats and provided temporary accommodation for many years there. George said he had been told at the treaty that he would be permitted to remain at Little Current but Dupont insisted that he move to the new Sucker Creek Reserve.
Michigiwatinong (now M’Chigeeng) and Sheshegwaning residents were more fortunate than others in the post treaty land shuffle. They were assigned land close to their settlements. This was due to their isolated location and their unanimous resistance rather than government benevolence.
Michigiwatinong chiefs Paimoquonaishkung and Taibosegai and head men Abence and Naiwotaikezhik and their band were assigned to lots between “Honora Bay,” now West Bay, and Lake Mindemoya.
Sheshegwaning’s Chief Itawashkash and his band were also allowed to remain near their traditional land.
South Bay West’s Chief Waibenessieme died in January 1867. His band was under pressure from aggressive settlers by 1867. The band was relocated.
Maple Point’s Chief Pahtahdagwishkung and his band moved west. They preferred isolation and tradition to Western civilization and Christianization.
Wikwemikong’s Chief Louis Tehkummah was expelled from Wikwemikong in November 1863 for supporting the treaty. He lived in Manitowaning until the Indian Department agreed to settle the Assiginack and Tehkummah families at Sucker Lake.
The Wikwemikong chiefs tried repeatedly to have the 1862 treaty annulled. By 1865 they had been joined in their action by all the signatory chiefs. Chief J.B. Atagiwinini died in 1867. His son Jako remained active in anti-treaty activity. Chief Louis Wakekijik and Chief Tomah Kinojameg (or Mokomanish) and their families, and other Wikwemikong residents, were punished for their anti-treaty activity. Their names were removed from the Robinson treaty annuity list by Superintendent Ironside in 1862, and were not reinstated until 1896.
In 1867 the Anishinaabeg were being isolated on reservations, just as a generation earlier they had been isolated on the island itself.
Shelley Pearen has been researching Manitoulin history for 40 years. Her ancestors settled on Manitoulin prior to 1867 and witnessed this period of transition. She is the author of the popular books ‘Four Voices The Great Manitoulin Island Treaty of 1862’ and ‘Exploring Manitoulin.’ Ms. Pearen is currently transcribing and translating the Jesuit’s Wikwemikong Diarium 1844-1873.
