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Kiinawin Kawindomowin — Story Nations

The diary of a missionary on Ojibwe land

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Episode 16: Mrs. Johnston’s Story of Kitty

https://storynations.utoronto.ca/wp-content/uploads/2017/10/16_Mrs.-Johnston_s-Story-of-Kitty.mp3

Click on the “play” button to hear the diary episode read aloud, and click on the green tab 1 to learn more about a word or phrase.
Find Du Vernet on a map.

Tuesday, July 19:

Clouds over Rainy River. Photograph by Pamela Klassen, 2012.

I spent most of the morning in writing. Mr. Johnston 2 left to marry some people back at Boucherville 3 . In the afternoon I went to the point below John Crowe’s house, with two little islands in front, and tried throwing out the trolling line 4 . But it began to threaten to rain – thunder in the distance and the mosquitoes were unendurable, so I returned to the house.

In the evening a tremendous storm of wind and rain swept across the river. Mr. Johnston did not return. In the evening I split wood with the children and Mrs. Johnston 5 told me an interesting story about an experience at Jack Head 6 , when Mr. Johnston had left for a distant mission. A woman who had been baptized 7 was persuaded by her husband to renounce Christianity and go through the medicine tent 8 . Mrs. Johnston heard this and was very much disappointed as “Kitty 9 ” had seemed a good Christian 10  girl.

As Mrs. Johnston passed her tent, she heard a pitiful scream: “Ay-ah Ay-ah” and could not resist going in to see her. Kitty begged of Mrs. Johnston to hold her hand, which she did, stroking it and singing several hymns in Ojibwa 11 . They prayed 12 together, and Kitty prayed “Oh God come and take me.” When Mrs. Johnston had to leave she promised to come again in the morning, and Kitty said “Kiss me before you go,” which Mrs. Johnston did. She judged that the girl did not expect to live until morning.That same evening Mrs. Johnston heard two shots from a gun 13 ; she expected they marked that Kitty was dead.

When she got there she found that though the body was not cold she was painted and fastened up in a blanket in a sitting posture for heathen burial 14 Mrs. Johnston turned to Kitty’s father and said “What does this mean? Kitty was one of our Christian girls and I cannot have her buried like a heathen 15 .” “Do as you like,” the old man said. So Mrs. Johnston went home and got some clothes and asked some Indians 16 to make a coffin and then came and washed the Indian girl and laid her out. Mrs. Johnston sat watch by her the rest of the night with only the old Indian in the house for none of the rest would come near. But the next day she had them gather together. They sang a hymn 17 and had a prayer in the house. And at the grave she asked a Christian Indian to offer up prayer.

Cemetery in field, forest
Cemetery on Kay-Nah-Chi-Wah-Nung Historical Centre land. Photograph by Kaleigh McLelland, 2016.

« EPISODE 15: INSIDE THE MEDICINE TENT
EPISODE 17: PHOTOGRAPHS AFTER THE STORM »

« « RETURN TO DIARY OVERVIEW
Previous Post: « Ojibwe Hymns
Next Post: Joseph McLeod »

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  1. X
    green tab
  2. X
    Mr. Johnston

    Jeremiah Johnston was an ordained Anglican missionary of Swampy Cree background, and Du Vernet’s host on the Rainy River. Read more.

    Reverend Jeremiah Johnston (left) with Mr. Richardson at Long Sault, Rainy River, Ontario, ca. 1925. Courtesy of the Minnesota Historical Society.

  3. X
    Boucherville

    Boucherville was a small Euro-Canadian settlement along the Rainy River, just west of the Long Sault Rapids. Read more.

  4. X
    trolling line

    A baited fishing line that is usually dragged behind a boat to catch fish.

  5. X
    Mrs. Johnston

    Mary Johnston was married to Jeremiah Johnston, and worked together with him in the mission at Long Sault. In 1898, she was the mother of four children: Florence, Isabel, Beatrice, and Samuel. Read more.

    Mary Johnston in a family portrait, ca. 1900. Courtesy of the Minnesota Historical Society.

  6. X
    Jack Head

    In northern Manitoba.

  7. X
    baptized

    Baptism is the ritual of entry into the Christian church. Within Anglicanism, a priest sprinkles water over the head of the person being baptized, and says specific prayers. In Anglicanism, infant baptism is widely practiced, but adult converts will also be baptized. Read more.

    Page from the Book of Common Prayer discussing the rite of baptism. Courtesy of anglican.org.

  8. X
    medicine tent

    Du Vernet wrote often about the “medicine tent,” both describing it and noting when Ojibwe people, both Christian and non-Christian “go through” it. He may have meant the Midéwiwin lodge, the traditional space of ceremony and healing among the Ojibwe, but it would have been unusual for him to have been allowed into such an important ritual space. Read more.

    Frame of Midewiwin medicine lodge at the Rainy River from 1934. Courtesy of The Canadian Encyclopedia.

  9. X
    Kitty

    The story of Kitty is one of the most moving tales in the diary. Reading carefully, we see that she turned to the medicine tent and to Christian hymns when facing death, and that she was cared for by many people besides Mary Johnston: her husband, her father, who sits with her all through the night as she is dying, and those who gather to sing in her honour and prepare her for burial. Kitty’s death at a seemingly young age was an occurrence that was all too common among Indigenous people at the time. Smallpox, tuberculosis, and influenza were all leading killers. If any readers know more about Kitty from Jack Head, please let us know.

  10. X
    Christian

    When Du Vernet writes “Christian”, he usually means an Anglican, or a person who was baptized in the Church of England. Read more.

  11. X
    hymns in Ojibwa

    Christian hymns translated into Ojibwe language were a missionary tool with long and unpredictable effects in many Ojibwe communities. Read more.

  12. X
    prayed

    In Ojibwe spirituality, prayer is a pathway for communication with the Creator, Gitchi Manito. Prayers often require material means, such as the sacred medicines of tobacco and sage, to find their way. Setting the tobacco alight with fire allows the smoke to carry prayers to the Creator.

    In Anglicanism, prayer also require material forms to properly address God. The Book of Common Prayer is an Anglican ritual manual that outlines the words to use in prayers for various circumstances, as well as how to conduct rituals such as baptism and communion. In 1889, an Ojibwe translation of the Book of Common Prayer was published. Read more.

    The Book of Common Prayer translated into Anishinaabemowin (Ojibwe). Courtesy of anglican.org.

  13. X
    two shots from a gun

    It seems that these shots were fired to announce Kitty’s death, and were not the cause of it.

  14. X
    heathen burial

    Despite his earlier admiration of the ways that Ojibwe people cared for their graves, here Du Vernet condemns “heathen burial.”

  15. X
    heathen

    Heathen is a derogatory term, often used by Christians claiming moral and religious superiority over others they regard as lacking morality and religion. Read more.

  16. X
    Indians

    Du Vernet constantly refers to the Ojibwe peoples he encounters as “Indians” – his use of the word reflects the language and concepts of his day. Though the category of “Indian” was a legal designation in Canada because of the “Indian Act,” as a name for Indigenous people it originated in a profound error. As the story goes, when Christopher Columbus arrived in the Americas in 1492 he believed he had arrived in India – and therefore called the peoples he encountered Indians, ignoring their diverse languages, spiritual traditions, and forms of governance. Read more.

    A section of the 1876 Indian Act. Courtesy of Early Canada Online.

  17. X
    hymn

    Singing hymns was not just something Du Vernet did in Church. With catchy melodies and lyrics often drawn from the Bible, hymns accompanied him on his daily walks, in people’s houses, and in church. He knew, however, that Christian hymns were not welcome everywhere on the Rainy River. Read more.

    Sheet music for the hymn “There’ll Be No Parting There” from 1858. Courtesy of hymnary.org.