157
FIG. 6 (above):
Emblem of the Bkejwanong
Territory/Walpole Island
First Nation.
The three fi res refer to the Three
Fires Confederacy, a political and
cultural compact between the
Ojibway, Potawatomi, and Ottawa
inhabitants of the Walpole Island
First Nation.
kind to me. A Black Robe is never prouder and
happier than when the enemies of Prayer persecute,
mistreat, and, especially, cause his death in
the name of Prayer.15
With Chazelle offering only the most predictable
and canonical responses, the Anishinaabeg
were the clear winners of this exchange. Despite
this, and given that they were clearly unwelcome,
the Jesuits stayed on Walpole Island with
the support of the DIA. They met with limited
success in their missionary efforts and tensions
with the local community increased, especially
after the arrival of forty-fi ve Catholic Potawatomi
refugees. Anglican Rev. Andrew Jamieson’s
appearance in 1845 to replace the ineffective
Rev. Carey created further animosity against the
Jesuits. In the middle of the night on March 23,
1849, Pitwegijig’s prediction fi nally came true
and the Jesuit mission compound burned to the
ground.16 No one took responsibility for the act,
but it was generally believed that Pitwegijig was
behind it. Du Ranquet and Jennessaux were off
the island at the time, and in March of 1850
they permanently abandoned their efforts on
Walpole Island.17
Jamieson proved to be far more effective in
his efforts than his predecessors and eventually
brought more than half of the local population
into his ministry. Despite his fi erce opposition
to the Jesuits, Pitwegijig eventually was among
them. A note by Jamieson dated September 26,
1860, mentions the fi gure now in the collection
of the Royal Ontario Museum, which was
among the sacred objects that Pitwegijig turned
over to him upon his conversion.
This little Indian god was at one time in great repute
amongst the Ojibbewas on Walpole Island.
It was believed that prayers devoutly offered to
him would bring to the worshipper health and
long life—and in time of danger succor and deliverance.
This idol is said to be more than two
hundred years old. It has all the appearance of age
and has been carefully handed down as a venerable
household god through several generations.18
Jamieson gave the fi gure to Mrs. Wilmont
Cumberland, who had provided funds to build a
new church on Walpole Island. She died in 1897
must have our own way of thinking of the Great
Spirit and of speaking to him.12
To Chazelle’s response that Christianity was
not an optional belief but rather a singular
truth, Pitwegijig responded,
My brother, you also received great blessings
from your Ancestor; but I believe you did not
keep them faithfully, and that is undoubtedly why
the Great Spirit sent his son, who came to bestow
new blessings on you. However, you did not want
to believe him: You hated him, you mistreated
him, and you made him die. But I, a savage man,
did not need his visit, because I have kept my Ancestor’s
blessings.13
Pitwegijig’s dialog eventually took the form of
veiled threats.
If you persist in your resolution I do not know
what might happen. Sometimes a storm arrives
suddenly, without a noise. It brings thunder, rain,
and hail: It cannot be resisted. I hope, my brother,
that nothing bad will happen.14
Not unexpectedly, Chazelle provided a martyr’s
response:
I do not fear you, my brother, no, not at all. …
When men wish to hurt me, the Great Spirit is
PITWEGIJIG
FIG. 5 (right):
Chief Oshawana, also
known as John Naudee.
Date uncertain.
Albumen print.
Inscribed on reverse: “Chief
‘Oshawana,’ ‘Tecumseh’s’ chief
warrior at the battle of the River
Thames. ‘Oshawana’ is dressed in a
suit presented to him by Missionary
Jamieson and wears all the different
medals, hat bands, waumpum,
and other silver trinkets presented
to him by the British and French
governments. This photograph was
taken from an old daguerreotype,
which was taken by order of Lord
Herschell in 1836.”
Library and Archives Canada,
call e010797042.
Note that the daguerreotype process
was not commercially available
until 1839, so this photo could not
have been taken in 1836 as the
inscription notes. However, other
documentation holds that it was
taken in September of 1858.