APOCYNACEAE (DOGBANE FAMILY)
Spreading Dogbane (Apocynum androsaemifolium L.), “wesaˈwûskwûn” [nearly blue flowers]. The Flambeau women used to use the outer rind for fine sewing. In the fall, when mature this fiber makes one of the strongest native fibers, stronger even than the cultivated hemp to which it is related.
BETULACEAE (BIRCH FAMILY)
Paper Birch (Betula alba L. var. papyrifera [Marsh.] Spach) “wîgwas”. Birch occupies almost as important a position in the life of the Ojibwe as dates do in the life of an Arabian or cocoanuts in the life of a South Sea Islander. The bark is used for buckets, baskets, wigwam covering, and canoes. Patterns for their decorative art were made upon the bark; records of their medicine lodge ritual were kept on its virgin surface. It and cedar form the two most sacred trees of the Ojibwe, both of which are so useful to them. They regard the birch bark as a distinct contribution from Winabojo and point to the fact that it is the last part of the tree to decay. It keeps its form even after the wood has changed to dust and can be readily slipped from the wood in decayed logs. It also has the property of protecting from decay articles stored in it. They claim that a birch is never struck by lightning, hence offers a safe harbor in a thunderstorm.
No birch or cedar is gathered by the Ojibwe without due offering of tobacco to Winabojo and Grandmother Earth. Families make a pilgrimage to birch groves during the latter part of June and in July to gather their supply of birch bark, because it peels most easily at that time. As everyone knows, there are many layers of bark on a birch tree ranging from the thinnest paper to quite heavy pieces that make very durable canoes.
George L. Waite, Honorary Curator of Botany in this museum, made a special series of pictures, thirty in number, detailing every step in the manufacture of their canoes or “tciman” as they call them. Ogabeˈgijîg [rift in the clouds] and his wife Cawasînoˈkwe [rays of light from cloud] both 80 years old, about the only old couple at Lac du Flambeau, still remembering the proper Ojibwe method of making a birchbark canoe were engaged to carry on the work. Important steps are shown in plates accompanying this bulletin.
To find a tree with thick bark suitable for canoe-making often necessitates a considerable journey on foot as it did in this case. The trunk should be ten to fifteen inches in diameter, smooth and straight as can be selected. Paper birches are of slow growth and the usual specimen of that diameter will be from fifty to seventy years old. This tree was collected with all the proper ceremony. Into a hole in the ground at the base of the tree, tobacco was placed as an offering. Tobacco was smoked by the man, who saluted the cardinal points of the compass, and likewise heaven and earth. The tree was then cut down. They say that usually it will be left standing on the stump, so that the bark may be undamaged, but for this canoe where the outside of the bark becomes the inside of the canoe, they felled crossed logs to hold it off the ground.
To remove the bark, a long perpendicular slit is made the length desired. From this cut the bark is laid back on either side, with an axe, and peeled from the log as shown in [plate 52], fig. 1. To overcome the natural curl of the bark, it is then rolled up with the inner side outmost, in proper lengths and tied with inner bark of the basswood, which is their ready cord material. With a tump-line over the head, as shown in [plate 52], fig. 2, the man is ready to carry the bark home, where he will make the canoe.
The framework was made of White Cedar or Arbor Vitae because it is light, elastic, strong and easy to split. In [plate 53], fig. 1, Ogabeˈgijîg is shown splitting the cedar log to obtain the ribs and framework. There are two lengths, sixteen feet for top rails, and six feet for ribs, as shown in [plate 53], fig. 2. The curves of the prow and stern are obtained by slitting a stave twelve times so that it may be bent at right angles, tied securely with basswood string, and held in place until dried as shown in [plate 54], fig. 1.
A staked form eighteen feet long is next laid out on the ground, as shown in [plate 54], fig. 2. The bark is secured between the two stakes so that it cannot slip and is then ready for sewing together. Large rocks are piled inside to overcome any tendency of the bark to curl. The sewing material is the root of Jack Pine. These are especially suitable since they are long and straight. Ogabeˈgijîg is seen pulling them out of the ground after digging with a grub hoe, in [plate 55], fig. 1. The central core is tough and is about the same diameter at the tip as it is close to the main trunk of the tree. It is split into two and coiled, to furnish a very tough flexible cord. The coils are shown with Cawasînoˈkwe under the Jack Pine tree from whence they came in [plate 55], fig. 2. Both cedar sticks and root fiber are sunk in the lake till needed.
Sewing makes awl holes necessary, and a White Oak wood awl is used. Both ends are drawn through the same hole with a lock stitch, like the shoemaker used to use in putting on half soles. All holes must be caulked and made watertight. Pitch is obtained from a Balsam, Norway Pine, or White Pine. Notches made in the tree trunk fill with resin in ten days. This is boiled with tallow in a kettle, as shown in [plate 56], fig. 1. The resin is cooked a second time to obtain the pitch and Hemlock or Larch bark is used to furnish the heat, because it produces more steady heat than a wood fire.
Cawasînoˈkwe is seen again sewing the canoe into its form in [plate 56], figure 2, and is shown applying pitch to the seams in [plate 57], figure 1. Decorations are made with native dyes such as blue clay and red ochre. Nowadays white men’s colors are used and clan marks painted on each end. Ogabeˈgijîg uses a bear picture for his clan mark while Cawasînoˈkwe belongs to the chicken clan. The finished canoe is seen in [plate 57], fig. 2, as they are launching it upon Flambeau Lake. Very few Ojibwe can still make a real birch bark canoe in this manner and the museum considers this series of photographs a valuable one.
The tree is later salvaged for firewood, but the bark may be used right away as soon as obtained. Emergency trays or buckets may be fashioned at once in the woods, or the bark may be stored for future use. The application of heat is all that is necessary to bend it in any shape desired. Although it is highly inflammable, still buckets of birch bark can be used to cook meats. Where water covers the inside of the vessel, it will not burn. The Ojibwe woman saves scraps of birchbark to kindle or light fires with them. A handy torch which will burn all night can be made by rolling birch bark tightly. It is often used by the Ojibwe in lieu of candles.
Nearly any kitchen utensil common to the white man, can be duplicated in birchbark by the Ojibwe. Even funnels for pouring hot lard are easily made. The mokoks or baskets are made for gathering and storing berries, for storing maple sugar, dried fish, meat, or any food. The birchbark keeps the food from spoiling. Some of the mokoks for gathering berries or carrying maple sap, have bark handles like bucket handles, as shown in [plate 49], fig. 1, while larger storage baskets have no handles, but a lid, or sometimes a flap of the basket itself is used to close it tightly. All sorts of drying trays are made from birch bark. Shallow trays for winnowing wild rice are also made of it.
Sheets of bark are sewed together with basswood string and made into birchbark rolls, used as waterproof roofing for wigwams, as shown in [plate 46], fig. 2. Sticks tied across the end of the roll keep it from splitting and tearing. A fine opportunity to see these bark rolls was afforded during the Court of Neptune pageant in 1926 on the lake front in Milwaukee, when the writer brought down over a hundred Ojibwe Indians from Lac Court Oreilles, Wisconsin, and set up a model old time village of eleven wigwams. There they lived for a week demonstrating their former methods of life, jerking meats over open fires, as shown in [plate 47], fig. 2, and practicing their native arts and crafts.
Low Birch (Betula pumila L. var. glandulifera Regel), “bîneˈmîc” [partridge bush]. The Flambeau Ojibwe use the twigs of this dwarf birch for the ribs of baskets, where sweet grass is the weaving material.
Hazelnut (Corylus americana Walt.), “mûkwoˈbagaˈnak”.[145] A crooked stick with an enlarged base such as can often be obtained in a hazel bush makes the favorite drum stick for the Flambeau Ojibwe. The finer twigs are bound into a bundle, with the tips sheared, to serve as a primitive broom or brush to be used on the bare ground in the wigwam. The finer twigs may also be used as ribs in making woven baskets for collecting or storing acorns or hard fruits.
CAPRIFOLIACEAE (HONEYSUCKLE FAMILY)
Downy Arrow-wood (Viburnum pubescens [Ait.] Pursh), “wabanweˈak” [east stick]. The bark of this species furnished one of the ingredients of a Pillager Ojibwe kinnikinnik, which the writer smoked and pronounces good.