Obemau-unoqua: Death: AFT 1834
Page: pages 218-220
Page: p. 340-355
Title: History of the Ojibway People The Historic Johnston Family of the "Soo" Winter Studies and Summer Rambles in Canada
Page: pp. 464-466
Publication: Name: St. Paul, Minnesota Historical Society Press, 1984; Name: v. 32 of the Historical Collections/Michigan Pioneer and Historical Collections, Clarke Historical Library, Central Michigan University; Name: v. 32 of the Historical Collections/Michigan Pioneer and Historical Collections, Clarke Historical Library, Central Michigan University; Name: McClelland & Stewart Inc , Toronto, 1990; Name: McClelland & Stewart Inc , Toronto, 1990;
Author: William W. Warren C. H. Chapman Anna Brownell Jameson
RepositoryId: R16 R40 R5
Name: Personal library Photocopy in the Sayers file. Bishop's Library
Givenname: Personal library Photocopy in the Sayers file. Bishop's Library
Note continued: Source Medium: Book Source Medium: Magazine Source Medium: Book
Note: His name is sometimes translated as "Loon's foot." His name is also spelled Ma-mong-e-se-da. He was an Ojibway war chief of the Reindeer (Addick) Clan with his villiage located on the north shore of Lake Superior in 1764. He was the head Ojibway chief fighting for the French at the fall of Quebec to the British. He carried a short speech from Montcalm to his people in the north, which is said to have been verbally delivered a short time before he went to the field. He also fought the Dakota at the battle of Pt. Prescott near the mouth of the St. Croix River. According to William W. Warren in his book the History of the Ojibway People, pages 218-220: The chief Ma-mong-e-se-da's father was a member of the Reindeer Clan, and belonged to the northern division of the tribe. He moved from Grand Portage on the north shore of Lake Superior when a young man, to the main village of his tribe at Shaugha-waum-ik-ong. Becoming noted as an active and successful hunter, and having distinguished himself at the battle of Point Prescott, where the Ojibways destroyed so many of their enemies, he married a woman of the La Pointe village, who had been the wife of a Dakota chief of distinction during the late term of peace which the French traders had brought about. The renewal of the war had obliged her to separate from her Dakota husband, and two sons whom she had borne him, one of whom afterwards became a celebrated chief, whose name, Wabasha, has descended down in Dakota and Ojibway traditions to the present times. Ma-mong-e-se-da (Big Foot), was the offspring of his mother's second marriage with the young hunter of the Reindeer Clan. He became noted as he grew up to be a man, for the fearless manner in which he hunted on the best hunting grounds of the Dakotas, on the lower waters of the Chippeway River, and an incident worthy of note is related as having happened to him during the course of one of his usual fall hunts. His camp on this occasion consisted of several lodges of his own immediate relatives. They had approached near the borders of the Dakota country, in the midland district lying between the Mississippi and Lake Superior, when, one morning, his camp was fired on by a party of Dakota warriors. At the second volley, one of his men being wounded, Ma-mong-e-se-da grasping his gun sallied out, and pronouncing his name loudly in the Dakota tongue, he asked if Wabasha, his brother, was among the assailants. The firing ceased immediately, and after a short pause of silence, a tall figure ornamented with a war dress, his head covered with eagle plumes, stepped forward from the ranks of the Dakotas and presented his hand. It proved to be his half brother Wabasha, and inviting him and his warriors into his lodge, Ma-mong-e-se-da entertained them in the style of a chief. This chieftain was noted also for the frequency of his visits to Montreal and Quebec, and the great love he bore to the French people, whose cause he warmly espoused against the British. He was at last recognized as a chief, and received a medal and flag at the hands of the French. He actively aided them in their wars with Great Britain, and on one occasion he took a message from Gen. Montcalm to the Lake Superior Ojibways, asking them to come to his aid in Canada. But a small party of the tribe from the central village of La Pointe on Lake Superior followed the chieftain nigh two thousand miles on his return to join the French general, Montcalm, in whose ranks he fought on the Plains of Abraham at the taking of Quebec in 1759. In 1764 the Indians rose in opposition to the British arms under the leadership of Pontiac. The Indians lost and for two years after the ending of Pontiac's war, the fear of Indian hostility was still so great that the British traders dared not extend their operations to the more remote villages of the Ojibways, and La Pointe, during this time, was destitute of a resident trader. To remedy this great evil, which the Indians, having become accustomed to the commodities of the whites, felt acutely, Ma-mong-e-se-da, the war chief of this village, with a party of his fellows, was deputed to go to Sir Wm. Johnson, to ask that a trader might be sent to reside among them. He is said to have been well received by their British father, who presented him with a broad wampum belt of peace, and gorget. The belt was composed of white and blue beads, denoting purity and the clear blue sky, and this act settled the foundation of a lasting good-will, and was the commencement of an active communication between the British and Ojibways of Lake Superior. Through the attentions he received at the hand's of Sir William Johnson, became a fast friend to the English. After his death he was succeeded by his son Waub-o-jeeg, in his war chieftainship, who became much more noted in Ojibway history than even his father. Many of these same stories are found in the book, Winter Studies and Summer Rambles in Canada, by Anna Brownell Murphy, 1836 who was adopted into the family of Mamongazida's grand daughter. She adds that according to the family history Moncalm died in Mongazida's arms.
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