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Beyond this we came across an old [anno]Indian{note}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.
[/anno] sitting under a shade tent making canoe ribs. He was the [anno]only Indian we saw working{note}In noting that the man making canoe ribs was the only person he saw working while walking through the reserve that day, he ignores the woman cooking bannock over a stove, whom he describes a couple paragraphs later.[/anno] while on this tour round the houses. He seemed an interesting old man and we tried to [anno]bring some truth home to his mind{note}In other words, Du Vernet tried to persuade the old man of the “truth” of the Christian faith.[/anno].
When [anno]Mr. Johnston{note}Jeremiah Johnston was an ordained Anglican missionary of Swampy Cree background, and Du Vernet’s host on the Rainy River. Read more.
[/anno] took up the crooked knife and began whittling, the old man said he seemed to know how to use the knife. “Why not, [anno]I am an Indian{note}According to Du Vernet’s telling, the Ojibwe man who conveys surprise at Jeremiah’s carving ability prompts Jeremiah to self-identify as an “Indian.” This suggests that Johnston’s Cree background and Anishinaabemowin language ability did not always outweigh his Christian missionary identity for his Ojibwe neighbours. It also raises the question that we don’t always know when Du Vernet records a conversation whether or not he heard it in Anishinaabemowin, which Johnston translated for him. In this case, the use of the word “Indian” suggests that the conversation was in English.[/anno]” was Mr. Johnston’s reply. The old man showed me his flint, steel, and tinder in his bag and struck a light in a few moments. They use matches now but this they still keep in case of being without matches. He seemed interested in hearing that I had come from the east a long way and was going on to the mountains. When he heard I was writing for a [anno]paper{note}Du Vernet was referring to The Gleaner, a religious periodical he wrote for. Read more.
[/anno] and was glad to see all I could about their ways he grunted an exclamation of approval. I shall long remember this old man. He asked me to come more under his shade.
Returning down the reserve we visited John Cochrane’s summer house. John is the father of 3 children who were baptized, while he is still a [anno]heathen{note}Heathen is a derogatory term, often used by Christians claiming moral and religious superiority over others they regard as lacking morality and religion.
The word heathen comes up eleven times throughout Du Vernet’s diary. Casually yet consistently, Du Vernet refers to the Ojibwe he preaches to as heathens. Du Vernet’s diary also provides examples of other missionaries, such as Mr. and Mrs. Johnston, referring to the Ojibwe and their cultural practices as “heathen.” Read more.
[/anno]. The house is a regular square shape, made with a ridge pole and cross pieces. These are covered with bark, and there is a stove pipe here. Inside, the stove with a stove pipe and two beds, and a [anno]swing{note} This swing that Du Vernet makes mention of is referred to as wewebizon, or a cradle swing. It is of traditional Indigenous use for young children to sleep in but would have confused Du Vernet as to its purpose. [/anno] for the little girl. On going outside, we saw a woman stirring flour in a big dish, and large round [anno]cakes of dough{note}The woman stirring flour was likely John Cochrane’s wife. What Du Vernet called large cakes of dough were likely bannock, or fry-bread. If any readers know more about who this woman might be, please let us know.[/anno]. Three sticks held up a kettle outside.
A little Indian boy with a plate, cup and saucer sat under a shade tent taking his [anno]tea{note}Du Vernet often mentions taking tea with fellow missionaries and a number Ojibwe men and women. In keeping with English tradition, he likely meant a small meal involving a hot drink.[/anno] off the ground. Half-a-day [anno]Charlie{note}Charlie was an Ojibwe canoe guide who ferried Du Vernet and Johnston through the rapids of the Rainy River. Read more.
[/anno]’s father said he was very glad to me see me going round to visit their tents.
[July 18th, 1898]
