Odawa Timeline

In the tapestry of North American history, the Odawa people, also known as the Ottawa, stand as a vibrant thread woven into the larger narrative of the Anishinaabe. Their story is one of resilience, adaptation, and enduring cultural strength. This Odawa Timeline seeks to chronicle key moments in the Odawa journey, from their origins to their modern-day reaffirmation as a sovereign nation.

The Anishinaabe, meaning "original people," form the ancestral foundation from which the Odawa, Ojibwa (Chippewa), and Potawatomi nations emerged. According to oral traditions, these three groups, bound by shared language and cultural practices, formed a powerful alliance known as the Council of the Three Fires. The Odawa, recognized as the "traders" or "middlemen," played a crucial role in facilitating commerce and maintaining diplomatic ties among the Anishinaabe and with other Indigenous nations. This Odawa Timeline begins with those deep roots.

The Early Years: A Foundation Forged in Alliance

• The Anishinaabe Origin: The story begins with the Anishinaabe people, the ancestors of the Odawa, Ojibwa, and Potawatomi. Their origin stories tell of a great migration westward, guided by prophecies and the search for a sacred place "where food grows on water" (wild rice). This migration shaped their culture and traditions.
• The Council of the Three Fires: The Odawa, Ojibwa, and Potawatomi formed a strong alliance, the Council of the Three Fires. Each nation held a specific role: the Ojibwa were the "keepers of the faith," the Potawatomi the "keepers of the fire," and the Odawa the "traders." This alliance fostered cooperation and mutual support.

17th Century: Displacement and Adaptation

The 17th century brought immense challenges to the Odawa, primarily in the form of the Iroquois Confederacy’s westward expansion.

• 1600s-1640s: The Iroquois Wars: The powerful Iroquois Confederacy, seeking to expand their territory and control of the fur trade, launched a series of devastating attacks against the Odawa. This conflict forced the Odawa from their ancestral lands on Manitoulin Island and along the shores of Lake Huron. The Iroquois Wars scattered the Odawa, and nearly annihilated them.

17th-19th Centuries: Trade, Treaties, and Transformation

Despite the initial disruption, the Odawa demonstrated remarkable adaptability, becoming key players in the burgeoning fur trade and navigating complex relationships with European powers.

• 1600s-1800s: The Fur Trade Era: The Odawa strategically positioned themselves as intermediaries in the fur trade, connecting Indigenous trappers with French and British traders. This role brought prosperity to some Odawa communities, but also exposed them to the negative consequences of European colonization, including disease and resource depletion.
• 1615: French Alliance: The Odawa forged a working relationship with the French, solidifying their role in the fur trade network. This alliance brought economic benefits but also involved them in the power struggles between France and other European nations.
• 1701: Peace with the Iroquois: The Odawa, along with other Indigenous nations, entered into a treaty with the Iroquois Confederacy, bringing an end to decades of conflict. This treaty helped stabilize the region and allowed the Odawa to focus on rebuilding their communities.
• 1701: L’arbre Croche: The area around Middle Village became known as L’arbre Croche (Crooked Tree) to the French and British. This name referred to a prominent pine tree that leaned over the bluff, serving as a landmark for the Odawa village of Waganawkezee (It is Bent).
• 1765: Closure of the Chapel: Political tensions led to the closure of the chapel built by the Odawa at Middle Village, which had been used by Father Pierre DuJaunay. This event highlights the challenges faced by Indigenous communities in maintaining their religious practices under colonial rule.
• 1775-1783: Revolutionary War: The Odawa, like many Indigenous nations, were drawn into the conflict between Great Britain and its American colonies. The consequences of the war further altered the political landscape of the Great Lakes region.
• 1812-1816: War of 1812: The War of 1812 once again placed the Odawa in the midst of conflict, as they allied with the British against the United States. The British ultimately relinquished their claims to the present-day United States, further impacting the Odawa’s sovereignty.
• 1823 & 1825: Petitions for a Missionary: The Odawa of Waganawkezee repeatedly petitioned for a missionary to live among them. This demonstrates the complex relationship between the Odawa and Christianity, as some sought to incorporate Christian beliefs into their existing spiritual practices.
• August 23, 1829: Founding of Holy Childhood of Jesus Boarding School: Father Peter De Jean, along with other missionaries and Odawa, helped establish the Holy Childhood of Jesus Boarding School in Harbor Springs. This school, while intended to provide education, also became a site of cultural assimilation and the suppression of Indigenous languages and traditions.
• 1830: The "Removal Policy": President Andrew Jackson adopted the "Removal Policy," aimed at forcibly relocating all Eastern Indian tribes west of the Mississippi River. This policy threatened the Odawa’s very existence in their ancestral homeland.
• Winter 1836: Treaty of Washington: The Odawa of Waganakwezee and the Grand River met with U.S. government officials in Washington, D.C., to negotiate a new treaty. The resulting Treaty of Washington, signed in the spring, ceded vast tracts of Odawa land to the United States. This treaty would have lasting consequences for the Odawa people.
• 1839-1840: Flight to Manitoulin Island: To avoid forced relocation, some Odawa from Harbor Springs, Burt Lake, and Cross Village fled to Manitoulin Island, led by Assiginac (Black Bird), who later became Catholic and was given the name Jean Baptise. This exodus highlights the desperation and resilience of the Odawa in the face of government policies.
• 1840s: Greensky Hill Church: Peter Greensky established Greensky Hill Church. The Odawa built this church, blending Christian beliefs with traditional Odawa spirituality.
• 1850: Michigan Citizenship: Michigan’s new constitution granted full citizenship to "Civilized" Odawa, a term that reflected the assimilationist policies of the time. This citizenship, however, came at the cost of cultural identity and tribal sovereignty.
• 1855: Treaty of Detroit: The Treaty of Detroit ended the immediate threat of removal for the Odawa, but it also further diminished their land base and required them to adopt individual land ownership.

Late 19th and Early 20th Centuries: Loss, Resilience, and Legal Battles

The late 19th and early 20th centuries were marked by continued land loss, cultural suppression, and persistent efforts by the Odawa to assert their rights and seek justice.

• 1870: Land Opened for Settlement: The opening of land for settlement in Emmet County, Michigan, led to the Odawa losing control of their homeland, which further disrupted their traditional way of life.
• 1886: School Sisters of Notre Dame Arrive: The School Sisters of Notre Dame arrived to work at the Holy Childhood School, continuing the boarding school’s mission of education and assimilation.
• 1887: Efforts to Seek Redress: The Odawa continuously raised funds to send representatives to Washington, D.C., to address past grievances. The Odawa bought property, paid taxes, and held public offices.
• 1896: Blackbird’s History: Andrew J. Blackbird published "History of the Ottawa and Chippewa Indians in Michigan," one of the earliest written accounts of Odawa history from an Indigenous perspective.
• 1900: Discovery of Treaty Obligations: Simon Kishigobenese, Miskogen, and John Kewageshick traveled to Washington, D.C., and discovered that the 1855 Treaty obligated the Federal Government to pay the Odawa $538,400.
• 1905: Lawsuit and Settlement: The Waganawkezee Odawa sued the Federal Government in the U.S. Court of Claims and won a cash settlement of $131,000 to be divided among all parties to the 1855 treaty. This legal victory, while providing some financial compensation, also highlighted the ongoing struggle for justice.
• 1907-1909: The Durant Census Roll: Charles McNichols and Horace Durant were tasked with conducting a census of Odawa and Ojibwa descendants who were parties to the 1855 Treaty of Detroit. The Durant Census Roll, submitted in 1909, became the last official tribal record of these individuals.
• 1914: Continued Advocacy: A meeting held in Harbor Springs approved the sending of two representatives back to Washington, D.C., demonstrating the Odawa’s commitment to pursuing their claims.
• 1932: By-Laws for Odawa Government: Kishigobenese and Albert Shananaquet drafted by-laws for a new form of Odawa government and presented them to the Bureau of Indian Affairs. This initiative aimed to address long-standing issues and promote Odawa self-governance.
• 1933: Michigan Indian Defense Association: The Michigan Indian Defense Association was formed by Jonas Shawandase, Ben Peshawbe, Joe Chingwa, and others to organize all Odawa to pursue Odawa claims.
• 1934: Indian Reorganization Act: The Indian Reorganization Act (IRA) aimed to promote economic development under new Tribal Constitutions.
• 1934: Revival of Adoption Ceremony: Chief Fred Ettawageshick revived the practice of adopting white men who were friends of the tribe and granting them Indian names.
• 1935: Encouragement to Organize: Collier wrote to Robert Dominic of Cross Village, encouraging him to organize the Waganawkezee Odawa to pursue Odawa claims.
• 1938: Work Project Administration (WPA): The WPA, administered by Katherine Foley-Ward, opened its first unit in Cross Village. The WPA encouraged Tribal Arts and generated income.
• 1947: Michigan Indian Foundation: The Michigan Indian Foundation was formed to promote the spiritual, mental, physical, educational, social, and economic welfare and advancement of the American Indian.

Mid-20th Century to Present: Reaffirmation and Self-Determination

The latter half of the 20th century witnessed a resurgence of Odawa activism, culminating in the reaffirmation of tribal sovereignty and a renewed focus on cultural preservation and self-determination.

• 1948: Northern Michigan Ottawa Association (NMOA): Robert Dominic, Wauneta Dominic, and Levi McClelland formed the Northern Michigan Ottawa Association (NMOA) to file a case with the Indian Claims Commission, seeking restitution for past grievances.
• 1949-1991: NMOA Annual Meetings: The NMOA held annual meetings and elections every year, typically on the third Saturday in June.
• 1962: General Council Meeting: A General Council Meeting was held to approve contractual conditions and interests related to the tribal attorneys, tribe, and BIA.
• 1971: NMOA Wins Claim: The NMOA Odawa won their claim, receiving an amount of ten million dollars.
• 1975: Push for Federal Recognition: NMOA pressed the Federal Government to recognize it as the Tribal Government under the Indian Reorganization Act.
• 1980s: Fishing and Hunting Rights Disputes: The Waganawkezee Odawa faced legal challenges regarding their rights to fish and hunt.
• 1980: Great Lakes Treaty Council: The Great Lakes Treaty Council was held at Cross Village, Michigan.
• 1982: Little Traverse Bay Band: Unit 1 of the NMOA officially became the NMOA Little Traverse Bay Band (LTBB). Ron Wemigwase was elected Tribal Chairman.
• 1983: Mid-Winter Feast and Pow-wow: A Mid-Winter Feast and Pow-wow were held at Petoskey High School.
• 1983: LTBB Board of Directors: The Little Traverse Bay Band Board of Directors included Chairman Ron Wemigwase, Vice Chairman Sam Keway, Treasurer Peggy Hemenway, and Secretary Yvonne M. Walker.
• 1983: Closure of Holy Childhood Boarding School: The Holy Childhood of Jesus Boarding School closed its doors to boarders, marking the end of an era.
• 1983: Holy Childhood Day Care Center: The Holy Childhood of Jesus School opened a day care center, run by the School Sisters of Notre Dame and local tribal members.
• 1984: NMOA Elections: Joe Genia was elected President of the NMOA.
• 1984: Bib ska be me Inc.: Bib ska be me Inc. ("We are coming back") was established.
• 1984: First Elders Council Wycamp Powwow: The First Elders Council Wycamp (Spirit Lake) and Traditional Powwow was held.
• 1985: Elders Historical and Spiritual Conference: The 2nd Annual Elders Historical and Spiritual Conference was held at Wycamp (Spirit Lake).
• 1985: Traditional Fall Feast: The Elders Historical and Spiritual council was renamed to Traditional Fall Feast.
• 1986: NMOA Annual Meeting: The 38th Annual Meeting NMOA was held at Northern Central Michigan College.
• 1989: Interim Constitution: The LTBBOI adopted an interim Constitution.
• 1989: ANA Grant Tribal Sovereignty Project: The First (ANA) Administration for Native American Grant Tribal Sovereignty Project was established.
• 1989: Acknowledgment Petition: The LTBB filed an Acknowledgment Petition with the Federal Government, seeking to reestablish Tribal Government and reassert Sovereignty over their affairs.
• 1990-1992: Simon Otto, Tribal Chairman: Simon Otto served as Tribal Chairman.
• 1990: "Pilot New Letter": The "Pilot New Letter" was created, consisting of 215 mailings to LTBB members and other organizations.
• 1990: Workshop for Federal Recognition: A workshop for Federal Recognition/Acknowledgment was held at NCMC.
• 1991: Ron Wemigwase, Tribal Chairman: Ron Wemigwase became Tribal Chairman.
• 1991: LTBB Rents Office Space: The LTBB rented the basement of 1345 US 131 North.
• 1991: "Gah-Baeh-Jhagwah-Buk" Released: James McClurken’s book, "Gah-Baeh-Jhagwah-Buk, The Way It Happened," a Visual Culture History of the Little Traverse Bay Bands of Odawa, was released.
• 1992: Trip to Washington, DC Hearings: Representatives from the LTBB traveled to Washington, D.C., for hearings on HR 3958.
• 1992: Harbor Springs Powwow: The Andrew J. Blackbird Museum hosted the Harbor Springs Powwow.
• 1992: Annual Elders Council: The Annual Elders Council was held.
• 1993: Holy Childhood of Jesus Day Care Closes: The Holy Childhood of Jesus Day Care closed.
• 1993: Washington DC Report: Representatives traveled to Washington to testify at the Senate Sub-Committee on Indian Affairs.
• 1993: Homecoming Powwow: Andrew J. Blackbird hosted the 1993 Homecoming Powwow.
• 1994: House Vote on Recognition Bill: Representatives witnessed the House vote on the Recognition Bill for LTBB.
• September 21, 1994: Federal Reaffirmation: President Bill Clinton signed Senate Bill 1357, officially reaffirming the federal recognition of the Little Traverse Bay Bands of Odawa Indians. This marked a pivotal moment in the Odawa’s journey toward self-determination.
• 1995: Tribal Council Elections: Frank Ettawageshik was reelected Tribal Chairman.
• 1995: Official "Swearing In" of the Tribal Council: The Tribal Council was officially "Sworn In."
• 1996: Mission Statement Workshop: The LTBBOI worked on writing the Mission Statement.
• 1997: Setting up Tribal Business: The tribe established programs, staff, and offices.
• 1998: Tribal Council: The Tribal Council members were Shirley Oldman, George Anthony, Patricia Dyer, and others.
• 1999: LTBBOI Tribal Elections: LTBBOI Tribal Elections were held.
• July 16, 1999: Casino Grand Opening: The Little Traverse Bay Bands of Odawa Indians Casino held its grand opening.
• August 31, 1999: Casino Closure: The Little Traverse Bay Bands of Odawa Indians Casino was temporarily closed.
• December 1999: Casino Reopens: The Little Traverse Bay Bands of Odawa Indians Casino reopened for business.

This Odawa Timeline is not exhaustive, but it provides a glimpse into the rich and complex history of the Odawa people. From their origins as part of the Anishinaabe to their modern-day reaffirmation as a sovereign nation, the Odawa have demonstrated remarkable resilience, adaptability, and a deep commitment to preserving their cultural heritage. Their story serves as an inspiration to all who strive for justice, self-determination, and the preservation of Indigenous cultures.