The story of the Mdewakanton Dakota and their relationship with the Mille Lacs region of Minnesota is a complex narrative woven with threads of creation stories, historical conflicts, forced displacement, and enduring cultural ties. This article seeks to explore the historical context surrounding the Mdewakanton’s connection to Mille Lacs, examining accounts from various perspectives to understand their ancestral claim and the circumstances that led to their departure. The Regaining The Mdewakantons Mille Lacs ancestral homeland involves understanding a multitude of factors.
Leonard E. Wabasha, a hereditary chief of the Mdewakanton Oyate, eloquently articulated the profound significance of the Mille Lacs area to his people. As quoted on an interpretive sign at Mille Lacs Kathio State Park, Wabasha stated: "My people are the Mdewakanton Oyate. Mdewakanton means the People of Spirit Lake. Today that lake is known as Mille Lacs. This landscape is sacred to the Mdewakanton Oyate because one Otokaheys Woyakapi (creation story) says we were created here… It is especially pleasing for me to come here and walk these trails, because about 1718 the first Chief Wapahasa was born here, at the headwaters of the Spirit River. I am the eighth in this line of hereditary chiefs." This statement underscores the deep spiritual and historical roots that bind the Mdewakanton to the Mille Lacs region, a place they consider their origin point.
However, the history of the Mdewakanton in Mille Lacs is not solely one of origin and spiritual connection. Historical accounts, including those taught in schools during the 1930s, paint a picture of conflict and displacement. Angel Oehrlein, in a letter to the Mille Lacs Messenger, referenced the "French-sponsored Sieur DuLuth’s 1760s Vineland battle, which drove the Sioux from the Mille Lacs area." This suggests that European involvement played a significant role in the changing demographics of the region.
Further corroboration of this narrative can be found on the Minnesota Department of Natural Resources (DNR) website. The DNR acknowledges that "Early White/Indian intervention played an important role in the settlement of the area by white men. The French instigated fights between the Ojibwe and Dakota so as to ally themselves with the Ojibwe." This highlights a deliberate strategy employed by the French to manipulate intertribal relations to their advantage, ultimately contributing to the displacement of the Dakota.
The historical marker placed by the Minnesota Historical Society near the mouth of the "Spirit River" (now the Rum River) provides another perspective on this period. The plaque states that "About 1750 the Chippewa moving westward from Lake Superior captured the village, and by this decisive battle drove the Sioux permanently into southern Minnesota." This inscription portrays the conflict as a direct result of the westward expansion of the Chippewa (Ojibwe), culminating in a decisive battle that forced the Dakota to relocate.
The Mdewakanton themselves acknowledge this period of displacement. The Lower Sioux Mdewakanton website states: "Long ago, the Mdewakanton Dakota lived around Mille Lacs Lake in central Minnesota. Around 1750, our ancestors were displaced by another nation, the Anishinnabe, and they relocated throughout the southern portion of the state. This was not the last time the Mdewakantons would be forced into a new home." This admission validates the historical accounts of conflict and displacement while also emphasizing the enduring nature of these experiences for the Mdewakanton people.
The Santee Sioux Tribe of Flandreau, South Dakota, also recognizes the significance of this event in their history. Their website notes that the "Santee Sioux bands" began a "stage of transition into a new culture with their expulsion from their traditional homeland around Mille Lacs." This highlights the profound impact of the displacement on the Santee Sioux, marking a turning point in their cultural and historical development.
Similarly, the Santee Tribe of Nebraska acknowledges the impact of the conflict. Their website states that "The Santee’s defeat by the Chippewas at the Battle of Kathio in the late 1700s forced them to move to the southern half of the state which would bring them into close contact and eventually conflict with the white settlers. From that point on, survival for the Santee Tribe would become a daily struggle." This account emphasizes the long-term consequences of the displacement, leading to increased contact with white settlers and a constant struggle for survival.
The broader context of European colonization and westward expansion provides further insight into the events surrounding the Mdewakanton’s displacement. As Europeans settled the East Coast, they displaced eastern tribes, who in turn migrated westward, displacing other tribes in their path. This domino effect, often facilitated by European alliances and the introduction of new technologies and diseases, contributed to the widespread displacement of indigenous populations across the continent.
Furthermore, European colonizers often sought to sever the ancestral ties that indigenous tribes had with their land, their ancestors, and the spirit world. This was achieved through various means, including forced assimilation, religious conversion, and the systematic destruction of cultural practices. The Regaining The Mdewakantons Mille Lacs ancestral homeland also means addressing the historical injustices that were committed.
The planting of the flag of France by Duluth on July 2, 1679, in the Dakota’s sacred Mille Lacs area symbolizes this act of colonial assertion. This act represented a claim of ownership and sovereignty over the land, disregarding the existing rights and claims of the indigenous inhabitants.
The historical context of this act is further illuminated by examining the "doctrines of discovery," rooted in 15th-century Papal Bulls. These bulls, such as Romanus Pontifex (1452) and Inter Caetera (1493), provided religious justification for the conquest, colonization, and exploitation of non-Christian lands and peoples. They sanctioned Christian nations to claim "unoccupied lands," effectively denying indigenous peoples the right to own or control their ancestral territories.
Therefore, Duluth’s flag planting, viewed through the lens of these doctrines, was a declaration that the Dakota’s Mille Lacs homeland now belonged to France. Because the Dakota were not European Christians, they were deemed to have no legitimate claim to the land they had inhabited for centuries. The Regaining The Mdewakantons Mille Lacs ancestral homeland is complicated by this history.
The oral traditions of the Mille Lacs Band of Ojibwe tell a different side of the story, recounting how their ancestors violently forced the Dakota from their Mille Lacs homeland in the late 1760s. This account highlights the role of intertribal conflict in the displacement of the Dakota, while also raising questions about the legitimacy of the Ojibwe’s subsequent claim to the land, given the historical context of European colonization and the doctrines of discovery.
The author’s perspective, as stated in the original article, is that the injustices of the past have not been fully rectified and that at least a portion of the Dakota people’s original Mille Lacs area homeland should be returned to them. This perspective reflects a growing movement to address historical injustices and to recognize the rights and claims of indigenous peoples to their ancestral lands. This movement underscores the importance of understanding the complex history of the Mdewakanton’s relationship with Mille Lacs and the enduring legacy of displacement and dispossession. Regaining The Mdewakantons Mille Lacs ancestral homeland would be a significant step in addressing these injustices.
The question of how to address these historical injustices remains a complex and multifaceted issue. It requires careful consideration of historical accounts, legal precedents, and the perspectives of all stakeholders, including the Mdewakanton Dakota, the Mille Lacs Band of Ojibwe, and the broader community. The Regaining The Mdewakantons Mille Lacs ancestral homeland requires that all parties are heard and considered.
In conclusion, the story of the Mdewakanton Dakota and their connection to Mille Lacs is a poignant reminder of the complexities and consequences of colonization, displacement, and the enduring struggle for indigenous rights and recognition. By examining the historical accounts, acknowledging the injustices of the past, and engaging in open and honest dialogue, it may be possible to find a path towards reconciliation and a more just future.