The Walleye War: The Struggle for Ojibwe Spearfishing and Treaty Rights

Notes

Notes introduction 1. For example, on June 27, 1988, in Council Resolution 214, the bereavement and terminal illness policy that specified on whose behalf tribal employees might take emergency leave was extended to include nieces and nephews. 1. cultural topography and spearfishing 1. The term was current at the time. It has since been replaced by ‘‘Hochunk ,’’ a measure of the value and meaning of the economic power that has accrued to this tribe since the Indian Gaming Regulatory Act. 2. anishinaabe culture 1. According to Hickerson (1970:59), the first description of the Midewiwin dates to ‘‘1709 or 1710,’’ and occurs in the ‘‘Memoir concerning the Different Nations of North America: Letter 23’’ in Kinietz (1991). Robert Hall (1997:75) differs, citing material from the Jesuit Relation describing elements of the ceremony. 2. Known at Lac du Flambeau as Winebojo and Winaboozhoo. 3. Eric Wolf (1999:149) uses the phrase to describe the ‘‘flowery wars’’ fought between evenly matched city-states in the Valley of Mexico before the conquest. 3. hunting, fishing, and ‘‘violating’’ 1. See Shifferd’s (1976) study of the Bad River band’s articulation with the encompassing economy over the course of the nineteenth and twentieth centuries for comparison. 2. The connection between alcohol and Indian guiding has multiple dimensions . According to Tom Hollatz, biographer of Flambeau guide Louis St. Germaine, who guided Dwight Eisenhower in the years immediately after the war, Ike was embarrassed that he could not drink with Louis after a day of fishing. Upon becoming president he initiated action to empower 214 Notes to Pages 53–81 tribal governments to suspend the 1918 federal law that prohibited Indians from consuming alcohol on their reservations (1984:77). 3. This aspect of Flambeau Indian identity was nuanced with a connection to Depression-era urban gangsters. Baby Face Nelson hid out in the home of Flambeau tribal member Ollie Catfish for three days in 1934 and the story circulated for years (Hollatz 1989:62–62). 4. Working at Lac Courte Oreilles in the mid-1940s, Victor Barnouw elicited the following about hunting: ‘‘We’re wards of the government. We live on reservation land, and there’s no violation there. That’s under the old treaty law, and it’s higher than Wisconsin State law’’ (Barnouw 1950:87). 5. In the summer of 1999, I saw deer on the reservation for the first time in more than ten years. I joked with tribal members that these sightings were the local Dow Jones Industrial Average, as they indexed the numbers of people who were employed. 6. This principle generates ethnic markers in multiple domains. In a conversation with an elementary school administrator at Lac du Flambeau, I was told that when Indian students fail, ‘‘at least they can’t be accused of being white.’’ 7. See Thomas Buckley’s article on Yurok teaching and learning (1979). 4. the war begins 1. The Lac Courte Oreilles band has a long history of actions supporting their treaty rights. By the early 1970s Lac Courte Oreilles’s tribal council , unlike Lac du Flambeau’s, was dominated by neotraditionalist activists with a variety of ties beyond the local community. 2. Session on the Chippewa Treaty Rights case in the Indian Law Section of the 1994 Annual Convention of the State Bar of Wisconsin held in Milwaukee, on Thursday, June 23, 1994. 3. Ed Chosa was also part of the Chicago Indian Village occupation. 4. These conclusions are drawn from the remarks of staff counsel Michael Lutz, speaking at the Indian Law Section at the 1994 Annual Convention of the State Bar of Wisconsin. 5. According to Greg Guthrie, who was on the tribal council at the time of the Voigt decision. 6. For an extensive discussion of the national history of anti-Indian movements in the late twentieth century, see Ryser 1995. 7. This belief and practice echoes Levi-Strauss’s concept of bricolage (Levi-Strauss 1966:16–36). 8. Vera Lawrence’s claim that treaties were made with the full-bloods, Notes to Pages 84–102 215 eliding the difference between politics and genetics, was repeated in the area until at least 1992. She was one of a few Indian people nationwide to join with non-Indians in calling for the abrogation of treaties and the termination of the trust relationship between the bands and the federal government . For a history of this movement, see...