Ahshahwaygeeshegoqua, also known as "Hanging Cloud" or "Goes Across the Sky Woman," stands as a remarkable figure in Ojibwe history. She was a woman of the Niibinaabe-Lake Superior Chippewa, a group now considered part of the Lac Courte Oreilles Band of Lake Superior Chippewa Indians. Her life, shrouded in a blend of documented accounts and oral traditions, paints a portrait of a woman who defied societal norms and earned her place as a respected warrior.
While often referred to as the "Chippewa Princess," it’s important to understand that this title is a misnomer rooted in European conceptions of royalty. The Ojibwe society didn’t have princesses or kings in the traditional sense. Instead, leadership was often earned through a combination of skill, wisdom, and service to the community. Ahshahwaygeeshegoqua’s father, Chief Nenaa’angebi (Beautifying Bird), was a respected leader, but not a monarch. Ahshahwaygeeshegoqua, earned her recognition through her courage and skill in battle. She was an ogichidaakwe, a warrior woman who actively defended her people.
The name Ahshahwaygeeshegoqua itself carries layers of meaning. While Dr. Richard E. Morse, a non-Native observer, translated it as "Hanging Cloud," contemporary Ojibwe speakers, like Charles Lippert, translate Aazhawigiizhigokwe (the contemporary spelling) as "Goes Across the Sky Woman." Other sources refer to her as Ashwiyaa, meaning "Arms Oneself." These various interpretations offer glimpses into different facets of her personality and her role within her community.
Born into the Makwa-doodem (Bear Clan), Ahshahwaygeeshegoqua spent most of her life near Rice Lake, Wisconsin. The 1854 Treaty of La Pointe significantly impacted her community, leading to its inclusion in the Lac Courte Oreilles Band of Lake Superior Chippewa Indians. In her later years, she resided in the Whitefish community of the Lac Courte Oreilles Reservation, alongside her son Thomas Bracklin.
The life of Ahshahwaygeeshegoqua is documented in varying levels of details. Julia White’s accounts describe her as a formidable warrior, adorned with war paint and wielding a full complement of battle weapons. She participated in battles, raids, hunting parties, and sporting events traditionally reserved for men. Moreover, she held a seat on the war council, engaged in war dances, and actively participated in all warrior ceremonies. This level of acceptance and participation was highly unusual for a woman in that era, highlighting her exceptional status.
The earliest written account of Ahshahwaygeeshegoqua comes from Dr. Richard E. Morse, who witnessed the 1855 annuity payment at La Pointe. In his 1857 publication, The Chippewas of Lake Superior, Morse dedicated several pages to describing the "Chippewa Princess." He noted that she attracted significant attention, with her history and character becoming subjects of general observation. Morse emphasized her chivalrous nature, her courage, and her unparalleled participation in warrior activities, including dancing circles, war ceremonies, and the right to wear the plumes of warriors.
Morse’s description also offers a glimpse into her physical appearance and demeanor. He described her as being of average height for a woman, with a slim build and an estimated age between eighteen and twenty. He noted her dark complexion, prominent nose, black eyes, and glossy, coal-colored hair. Morse also observed a serious expression, suggesting a cunning and potentially formidable personality. He described her attire during a ceremony, noting that she wore a blue broadcloth shawl and leggings, along with a short skirt, similar to what was then known as a "Bloomer" style. Two warrior feathers adorned her hair, decorated with stripes of colored ribbon, signifying the number of enemies killed and scalps taken.
The account from Morse highlights the unique position that Ahshahwaygeeshegoqua held within her community. She was unmarried and, according to Morse, any warrior seeking her hand in marriage would have to demonstrate superior courage and accomplishments on the warpath and in the hunt. She was known for her fleetness of foot and seemingly held in superstitious reverence. She was allowed to counsel with the bravest warriors of her tribe.
Another important account comes from Benjamin Armstrong’s memoir, Early Life Among the Indians. Armstrong, unlike Morse, had a deep connection to the Ojibwe community, having married Chief Buffalo’s niece and serving as the chief’s personal interpreter. He lived in the region for over fifty years and possessed intimate knowledge of the people and their customs.
However, Armstrong’s account presents some discrepancies compared to Morse’s. For instance, Armstrong states that Chief Nenaa’angebi was killed in the attack that brought his daughter fame, which contradicts Morse’s record of the chief giving speeches the following summer. These inconsistencies raise questions about the accuracy of Armstrong’s memories, especially considering the memoir was published more than three decades after the events it describes. Despite these potential inaccuracies, Armstrong’s account offers valuable insights into the culture and perspectives of the Ojibwe people.
Armstrong recounts a story of Ahshahwaygeeshegoqua’s bravery in battle. According to him, while traveling with her father and their band, they were ambushed by a group of Sioux warriors. Chief Nenaa’angebi and his son were killed in the initial attack. Ahshahwaygeeshegoqua, feigning death, waited for an opportunity to retaliate. When a Sioux warrior approached to scalp her father, she rose, seized her father’s loaded gun, and killed him. The band then launched a counterattack. During the pursuit of the retreating Sioux, Ahshahwaygeeshegoqua retrieved her father’s scalp and secured two more scalps of her own. Armstrong emphasizes the tribal pride she displayed in recounting her actions and the satisfaction she felt in avenging her father’s death.
Armstrong’s account also provides information about Ahshahwaygeeshegoqua’s personal life. He claims that she married Edward Dingley in 1857, a man who later served as a substitute in the Civil War. After Dingley was presumed dead, she remarried. However, Dingley eventually returned, leading to a complex situation involving her two marriages. Armstrong claims to have personally spoken to Ahshahwaygeeshegoqua about the situation, and she explained that the death of her father and brother led to her second marriage.
The information about Ahshahwaygeeshegoqua’s marriages and children is scattered and sometimes contradictory. She reportedly married three non-Native men and one mixed-blood man: Joe Koveo, James Bracklin, Edward Dingley, and Samuel Barker. These unions resulted in several children, including daughters named Ogimaabinesiikwe (also known as Julia Quaderer) and Mary, and sons named Thomas, James Jr., Edward, and one son whose name remains unknown. The transient nature of these relationships, with multiple instances of abandonment, speaks to the challenges faced by Native women in a rapidly changing world.
Ahshahwaygeeshegoqua’s life, marked by both extraordinary achievements and personal struggles, offers a fascinating glimpse into the complexities of the Ojibwe culture in the 19th century. She died in 1919, leaving behind a legacy as a warrior, a mother, and a woman who defied expectations. While the details of her life may be debated and interpreted differently depending on the source, her impact on Ojibwe history remains undeniable. Ahshahwaygeeshegoqua represents a strong female character who was a warrior and whose achievements would have inspired many to break out of the mold.
The legacy of Ahshahwaygeeshegoqua serves as a powerful reminder of the strength, resilience, and cultural richness of the Ojibwe people. Her story challenges stereotypes and offers a more nuanced understanding of the roles that women played in Native American societies. As we continue to explore and learn about the lives of figures like Ahshahwaygeeshegoqua, we can gain a deeper appreciation for the diversity and complexity of human history.