Jane Johnston Schoolcraft

Wikipedia Possibilities

The free internet encyclopedia Wikipedia has an entry for Henry Schoolcraft but not for Jane. It would be rather simple for us to provide our information for this site in order to spread more general access to information about Jane. At this time, our blog is the number 2 search item for Jane on google. Hooray! The Henry entry lies here:

http://en.wikipedia.org/wiki/Henry_Schoolcraft

Jane and Her Husband

Jane and her husband, while scribing the same tales passed down from Jane's familly were used to different ends. Jane's writings focus more on documenting the stories in order to pass them down, while Henry used the stories as a commentary on the Native Americans and their current situation, or plight in America at the time.

Schoolcraft, MI

Schoolcraft, MI was founded in 1831, six years before Michigan became a state. It was named this because Lewis Cass, the Governer at the time, decided to commission a survey. He chose Henry Rowe Schoolcraft, Jane's husband, to accompany him because of his expertise in Mineralogy. The survey was such a success that it changed the public's view of Michigan and attracted many pioneers there. Louis Lyon, a settler and member of the Cass expidition, decided to name the town "Schoolcraft" in Henry Rowe's honor.

The Foresaken Brother

It was a fine summer evening; the sun was scarcely an hour high,- its departing rays beamed through the foliage of the tall, stately elms, that skirted the little green knoll, on which a solitary Indian lodge stood. The deep silence that reigned in this sequested and romantic spot, seemed to most of the inmates of that lonely hut, like the long sleep of death, that was now evidently fast sealing the eyes of the head of this poor family. His low breathing was answered by the sighs of his disconsolate wife and their children. Two of the latter were almost grown up, one was yet a mere child. These were the only human beings near the dying man. The door of the lodge was thrown open to admit the refreshing breeze of the lake, on the banks of which it stood; and as the cool air fanned the head of the poor man, he felt a momentary return of strength, and raising himself a little, he thus addressed his weeping family. "I leave you-thou, who hast been my partner in life, but you will not stay long to suffer in this world. But oh! my children, my poor children! you have just commenced life, and mark me, unkindness, and ingratitude, and every wickedness is in the scene before you. I left my kindred and my tribe, because I found what I have just warned you of: I have contented myself with the company of your mother and yourselves, for many years, and you will find my motives for separating from the haunts of men, were solicitude and anxiety to preserve you from the bad examples you would inevitably have followed. But I shall die content, if you, my children promise me, to cherish each other, and on no account to forsake your youngest brother, of him I give you both particular charge." The man became exhausted, and taking a hand of each if his eldest children, he continued-"My daughter! Never forsake your little brother. My son, never forsake your little brother." "Never, never!" they both exclaimed. "Never-never!" repeated the father and expired. The poor man died happy, because he thought his commands would be obeyed. The sun sank below the trees, and left a golden sky behind, which the family were wont to admire, but no one heeded it now. The lodge that was so still an hour before, was now filled with low and unavailing lamentations. Time wore heavily away-five long moons had passed and the sixth was nearly full, when the mother also died. In her last moments she pressed the fulfilment of their promise to their departed father. They readily renewed their promise, because they were yet free from any selfish motive. The winter passed away, and the beauties of spring cheered the drooping spirits of the bereft little family. The girl, being the eldest, dictated to her brothers, and seemed to feel a tender and sisterly affection for .the youngest, who was rather sickly and delicate. The other boy soon showed symptoms of restlessness, and addressed the sister as follows. "My sister, are we always to live as if there were no other human beings in the world. Must I deprive myself the pleasure of associating with my own kind? I shall seek the villages of men; I have determined, and you cannot prevent me." The girl replied, "My brother, I do not say no, to what you desire. We were not prohibited, the society of our fellow mortals, but we were told to cherish each other, and that we should [do] nothing independent of each other-that neither pleasure nor pain ought ever to separate us, particularly from our helpless brother. If we follow our separate gratifications, it will surely make us forget him whom we are alike bound to support." The young man made no answer, but taking his bow and arrows left the lodge, and never returned. Many moons had come and gone, after the young man's departure, and still the girl administered to the wants of her younger brother. At length, however, she began to be weary of her solitude, and of her charge. Years, which added to her strength and capability of directing the affairs of the household, also brought with them the desire of society, and made her solitude irksome. But in meditating a change of life, she thought only for herself, and cruelly sought to abandon her little brother, as her elder brother had done before. One day after she had collected all the provisions she had set apart for emergencies, and brought a quantity of wood to the door, she said to her brother. "My brother, you must not stray far from the lodge. I am going to seek our brother: I shall soon be back." Then taking her bundle, she set off, in search of habitations. She soon found them, and was so much taken up with the pleasures and amusements of society, that all affection for her brother was obliterated. She accepted a proposal of marriage, and after that, never more thought of the helpless relative she had abandoned. In the meantime the elder brother had also married, and settled on the shores of the same lake, which contained the bones of his parents, and the abode of his forsaken brother. As soon as the little boy had eaten all the food left by his sister, he was obliged to pick berries and dig up roots. Winter came on, and the poor child was exposed to all its rigors. He was obliged to quit the lodge in search of food, without a shelter. Sometimes he passed the night in the clefts of old trees, and ate the refuge meats of the wolves. The latter soon became his only resource, and he became so fearless of these animals, that he would sit close to them whilst they devoured their prey, and the animals themselves seemed to pity his condition, and would always leave something. Thus he lived, as it were, on the bounty of fierce wolves until spring. As soon as the lake was free from ice he followed his new found friends and companions to the shore. It happened his brother was fishing in his canoe in the lake, a considerable distance out, when he thought he heard the cry of a child and wondered how any could exist on so bleak a part of the shore. He listened again more attentively, and distinctly heard the cry repeated He made for shore as quick as possible, and as he approached land discovered and recognized his little brother, and heard him singing in a plaintive voice- Neesya, neesya, shyegwuh gushuh! Ween ne myeengunish! ne myeengunish! My brother, my brother, I am now turning into a Wolf!- I am turning into a Wolf. At the termination of his song, he howled like a Wolf and the young man was still more astonished when, on getting nearer shore he perceived his poor brother half turned into that animal. He however, leapt on shore and strove to catch him in his arms, and soothingly said-"My brother, my brother, come to me." But the boy eluded his grasp, and fled, still singing as he fled-"I am turning into a Wolf-I am turning into a wolf," and howling in the intervals. The elder brother, conscience struck, and feeling his brotherly affection returning with redoubled force, exclaimed in great anguish "My brother, my brother, come to me." But the nearer he approached the child, the more rapidly his transformation went on, until he changed into a perfect wolf-still singing and howling, and naming his brother and sister alternately in his song, as he fled into the woods, until his change was complete. At last he said. "I am a wolf," and bounded out of sight. The young man felt the bitterness of remorse all his days and the sister, when she heard of the fate of the little boy whom she had so cruelly left, and whom both she and her brother had solemnly promised to foster and protect, wept bitterly; and never ceased to mourn until she died. Schoolcraft, Jane Johnston. date unknown. Dec. 1, 2004. http://studentwebs.colstate.edu/morrell_angela/Literary%20Works.htm

Mishosha or the Magician and His Daughter

�The children were thus abandoned, soon made way with the food that was left in the lodge, were compelled to quit it, in search of more�The elder boy fortunately had a knife, with which he made a bow and arrows, and was thus enabled to kill a few birds for himself and brother�In the meanwhile the younger, amused himself by shooting some arrows into the sand, one of which happened to fall into the lake. The elder brother not willing to lose his time in making another, waded into the water to reach it. Just as he was about to grasp the arrow, a canoe passed by him with the rapidity of lightning. An old man, sitting in the centre, seized the affrighted youth, and placed him in the canoe�giving his canoe a slap, and commanding it to go, it glided through the water with inconceivable swiftness�Leading the young man up to the lodge �Here my eldest daughter,� said he, �I have brought a young man who shall become your husband��In the evening he overheard the daughters in conversation. �There again!� said the elder daughter, �our father has brought another victim, under the pretense of giving me a husband.� Schoolcraft, Jane Johnston. date unknown. Dec 1 2004. http://studentwebs.colstate.edu/morrell_angela/Literary%20Works.htm

Nature

Jane is able to convey the important theme in Native American culture of man and nature throughout her story "The Forsaken Brother". The theme of man and nature is quite pertinent to the time of Jane's writing considering the pioneers settling in for the first time with nature as their host.

We Are Family

Jane Johnston Schoolcraft acted as a scribe for the Native American tradition of storytelling.

Objibwe agriculture

Although to a certain extent a sedentary people, the Ojibwa were not agricultural, their country being too cold for profitable farming by the rude Indian method, but depended for subsistence upon fishing, hunting, and the gathering of wild rice.

"original men"

The Objibwe called themselves Anishinabag, "original men", and on account of having formerly had their principal residence at Sault Sainte Marie, at the outlet of Lake Superior, they were known to the French as Saulteurs.

Jane's works

It is difficult to find either anything written on Jane Schoolcraft or her own works without associating her with her male relations.

The Chippewa tribe

The Chippewas has been known through the history for their strenght in a large parts of the North American lands.

Mason, Philip P. "Chippewas." The Literary Voyager. Michigan State University Press: 1962. (1).

Nature in Poetry

Jane Johnston Schoolcraft also uses nature in her poetry, by writing with a romanic tone. In "To Sisters on a Walk in the Garden, after a Shower," she illustrates that there are hardships in life that must be overcome, just like the notion that after a storm, the sun will shine again.

Mother's Influence

Jane Johnston's mother, Oshauguscodawaqua, was a positive and powerful influence on Jane. Due to her "respected position as an advisor", and "skills in diplomacy", she "provided young Jane with a model of women's roles that [were] very different from the image of the quiescent and dependent housewife Henry Schoolcraft expected" (Stone-Gordon 26).

Language

Jane Johnston Schoolcraft was taught both English, and Ojibwa languages, which enabled her to record the oral stories of her people. Today, all Ojibwa speak english, but only about a quarter speak their native Ojibwa language. Follow this link for a few audio samples of a man speaking ojibwa:

http://www.schoolnet.ca/aboriginal/audiosam/anish/anish-e.html

Source: http://www.geocities.com/bigorrin/chippewa_kids.htm

Ojibway Name

Ojibwe and Chippewa are both variations of an Algonquian word meaning "puckering". Though both names are commonly used in the United States and Canada, the Ojibwe refer to themselves as "Anishinabe" (plural: Anishinabeg), a word meaning "original people".

Source: http://www.native-languages.org/chippewa.htm