Jane Johnston Schoolcraft

Jane Johnston Schollcraft was born on January 31, 1800 in the town of Sault Ste.

Schoolcraft's Native American name was Obahbahmwawageezhagoquay, which means The Sound That Stars Make Rushing through the sky.

Anthologies that Schoolcraft has been published in include The Women's Great Lakes Reader, edited by Victoria Brehm (Holy CowPress, 1998).

Jane Johnston Schoolcraft worked with her husband Henry Rowe Schoolcraft during the winter of 1826-1827 to produce a weekly manuscript magazine called "The Literary Voyager."

In 1824, Jane gave birth to their first of 4 children, William Henry, also called Penaysee (Little Bird); in November 1825 Janes health was compromised when they had a daughter who was stillborn.

"Although he [Henry Rowe Schoolcraft] loved Jane and the children, he was ambivalent about their Indian blood and could be very much the autocratic Victorian husband."

"The American explorer and ethnologist Henry Rowe Schoolcraft (1793-1864) was one of the earliest writers on Native American culture and history."

Native American Women’s Writing 1800-1924 is an anthology that contains writings of Jane Johnston Schoolcraft along with many other early Native American Women’s writing and is thus a great source for which to compare and contrast writings that come from a similar background as Jane Johnston Schoolcraft.

The Ojibwe tribe, of which Jane Johnston Scoolcraft was part of, “were the largest and most powerful Great Lakes tribes; perhaps the most powerful east of the Mississippi; and quite possibly the most powerful in North America.”

Jane Johnston Schoolcraft wrote many of her stories "to preserve them for future generations as well as to build bridges of understanding between Indian and white cultures."

"The Literary Voyager," also called "Muzzenyegun," ran fourteen issues altogether, and it contained original works, and the retellings of traditional Ojibwa tales, written by Jane under the pen names Rosa and Leelinau.

One of the more important texts that Henry Rowe Schoolcraft published was entitled, Algic Researches, Comprising Inquires Respecting the Mental Characteristics of the North American Indians. He did so with the help of his wife Jane "whose contribution to the final text can hardly be overestimated."

" 'The Literary Voyager' was an idiosyncratic grab bag of random American Indian lore, family poetry, personal information, and humor, with various family members providing material under numerous pseudonyms."

Jane had no formal education. She was taught English, Reading, Writing and the Bible from her father, and the Ojibwe culture from her mother.

Jane travelled with her father to Ireland in 1809, and to London in 1810.

In 1814, Jane travelled to Macinak Island while her father commanded a British Fort.

She died in Dundas, Ontario on May 22, 1842. She was layed to rest at St. John's church cemetery in Lancaster.

Jane Johnston Schoolcraft learned the Ojibway language and culture from her mother. She also did needlework and learned to make household crafts from her mother.

www.turtletrack.org/CO_FirstPerson/CO_04052003_JaneJohnsonBio.htm

Jane was intelligent, gentle, gracious, and deeply religious. She was fairly tall and slender, with dark eyes and hair, which she wore in ringlets. Troubled from childhood with physical frailty, she spoke slowly and in a tremulous voice.

www.turtletrack.org/CO_FirstPerson/CO_04052003_JaneJohnsonBio.htm

"Jane Johnston Schoolcraft was the mixed-blood Ojibway wife of Henry Rowe Schoolcraft, for twenty years Indian agent at Sault Ste. Marie and major author of books on Native American history and languages. She was also the daughter of John Johnston, a white trader, and the granddaughter of noted Ojibway chief Waub Ojeeg, whose story she sets to print here. Her huband had earlier transcribed a prose biography of Waub Ojeeg, reproduced in this volume. However, while Henry Schoolcraft used the story to demonstrate the natives' coming disappearance, his wife expresses a more resisting attitude."

Watts Edward, David Rachels. The First West: Writing from the American Frontier 1776-1860. Oxford University Press: New York, 2002.

In 1822 Jane met Henry Rowwe Schoolcraft who had come to the Sault as U.S. Indian Agent for the Michigan Territory whe he was twenty-nine.

"Poetry 1815-1836" is a book of twenty-six of Jane's poems, some of which are written in Ojibwa with an english translation.

In 1847, only five years after the death of Jane Johnston Schoolcraft, Henry Schoolcraft married Mary Howard and their children were so upset by their father's second marriage that they alienated themselves from him and their stepmother.

She may have had the first full length poetry book by an indian entitled "Ridge's Poems".

Much of the material her husband, Henry Rowe Schoolcraft, publiched in Algic Researches was actually credited to Jane and her mother. They were integral to much of the research, authentification and compilation of the materials that went into the publication.

Longfellow, Henry W. "A Song of Hiawatha." _US Politics Online Archive._ Nov 16, 2004. .

The Ojibwe and Ottawa Indians are members of a longstanding alliance also including the Potawatomi tribe. Called the Council of Three Fires, this alliance was a powerful one which clashed with the mighty Iroquois Confederacy and the Sioux, eventually getting the better of both. (Redish 1)

Redish, Laura. "Native Languages of the Americas: Chippewa." 11/16/04. http://www.native-languages.org/chippewa.htm

Her written accounts of Ojibwa oral traditions have been published in several anthologies, including The Women's Great Lakes Reader, edited by Victoria Brehm (Holy CowPress, 1998).

Henry Rowe Schoolcraft's Algic Researches (1839) stimulated the public's interest in collecting Native American oral folklores. Not only did it stimulate public interest, but Henry Rowe Schoolcraft's "Algic Researches" is credited with introducing Anglo-Americans to Native American folklore and traditions. It was also an inspiration for Longfellow's "Hiawatha."

Jane may have been her fathers favorite child, and that may have been why he took her to Ireland with him to finish her education.
jane johnston schoolcraft. 10/10/1998. http://history.eup.k12.mi.us/local/river/jane.html 11/7/2004

It is said that Jane Schoolcraft's death was caused by a combination of her distaste of the white society overtaking her culture and with an addiction to laudanum, a powerful opiate used to soothe her pain.

In November of 1825, Jane and William Henry had a still born daughter which turned out to be very threatening to Jane's health.

Jane Johnston Schoolcraft's writing enabled others to become a part of the Native American culture through being recipients of her writing.

Though Jane Johnston Schoolcraft was credited by her husband for her work, "only a perfunctory note" credits her contribution; an amount far inferior to that due.

"Jane Johnston Schoolcraft (Bame-wa-was-ge-zhik-a-quay) (Ojibwa) and Henry Rowe Schoolcraft. Reading the Roots: American Writing before Walden. Ed. Michael Branch. Athens, GA. University of Georgia,2004. 303.

The Chippewa divided years into "moons," and the naming of tribe members depended upon the moon they were born in. Names frequently corresponded to natural phenomena associated with each moon.

Henry Rowe Schoolcraft arrived at the Sault Ste. Marie in 1822 with the General Lewis Cash Expedition. Not long after his arrival he met Jane Johnston, who would become his wife.

Although it has been contested as to who primarily authored Jane Johnston Schoolcraft's works, the following have been accredited to her pen:

Character of Aboriginal Historical Tradition (1827)
Invocation to My Maternal Grandfather on Hearing His Descent from Chippewa Ancestors Misrepresented (1827)
Lines Written Under Severe Pain and Sickness (1827)
Moowis, the Indian Coquette: A Chippewa Legend (1827)
Origin of the Miscodeed or the Maid of Taquimenon (1827)
Otagamiad (1827)
Resignation (1827)
Say Dearest Friend, When Light Your Bark (1827)
Sonnet (1827)
The Origin of the Robin—An Oral Allegory (1827)
To My Ever Beloved and Lamented Son William Henry (1827)
To Sisters on a Walk in the Garden, After a Shower (1827)
Mishosha, or the Magician and His Daughters: A Chippewa Tale or Legend (1827) [n.b., 1839]
Ridge's Poems

The following are anthoogies in which these stories have been published:
The Women's Great Lakes Reader, edited by Victoria Brehm (Holy CowPress, 1998).
Native American Women’s Writing 1800-1924
Poetry 1815-1836

Henry Rowe Schoolcraft arrived at the Sault Ste. Marie in 1822 with the General Lewis Cash Expedition. Not long after his arrival he met Jane Johnston, who would become his wife. Schoolcraft was very important to the history of the Ozarks; he has been called the "Lewis and Clark" of the Ozarks.

In 1814 she was on Machkinac Island, while her father commanded the Old Fort of the British post on the island against and attack by american troops, and Jane helped her father by sewing clothes for wounded prisoners.

During the early ninteenth century there was conflict between the Chippewa (Ojibwa) and the American Government regarding the construction of a fort on a tract of land near Sault Ste. Marie that the Indians had granted them in the Greenville Treaty of 1795.

Bald, F. Clever. Michigan in Four Centuries. Harper & Brothers, Publishers. New York. Copyright 1954. 147.

Jane Johnston Schoolcraft's mother, Oshauguscodawaqua (Women of the Green Prairie), was said to be the "surest eye and fleetest foot among the women of the tribe". Besides being a strong women she also was a storyteller, like her father. And it is suggested that she was,"probably one of Henry Scoolcraft's main sources for his published legends." And it is most likely where Jane Johnston Schoolcraft's interest in the Objibwe oral tradition began.

There are historic sites of the Johnston house and the Schoolcraft house, where Jane spent most of her life. These sites are at Sault Ste. Marie Michigan where they are currently preserved at.

While Henry Rowe Schoolcraft was better than most in deciphering the Ojibwa language in a manner that translates into written text, it seems he had difficulty in keeping spellings consistent. He has since been attributed to the modern application of the terms inclusive and exclusive to describe objects instead of referring to groups of people.

They fell in love and on October 12, 1823 they became happily married. Henry loved to learn, he disapproved of idleness, and liked recognition. The marriage at first was very happy, they worked together and participated in many community activities.

One of Schoolcraft's main values as a writer was her ability to use her considerable literary skills in English to depict with accuracy and empathy the traditional lore of the Ojibwa.

Although Schoolcraft is a prolific recorder of Native American oral tradition, it is important to consider that she was heavily influenced by European American ideals, as evidenced in her poem "Lines Written Under Severe Pain and Sickness."

"Schoolcraft's poetry uses metrics that were conventional in her time, mostly couplets in iambic tetrameter or pentameter. Her topics are historical, inspirational, or personal" (Parins 275), as evident by her poem "Otagamiad." Through rhymed couplets, she writes of Waub Ojeeg's decision to either surrender to slavery, or fight for freedom.

More significantly, these tales captured the voice of Jane's mother-a woman raised in the old ways on an island in western Lake Superior, a woman who never learned to speak English(Miller, 10).

Miller, Susan Cummins, Ed. A Sweet, Separate Intimacy. Salt Lake City:
The University of Utah Press. 2000.

This site has a photo of Jane Johnston Schoolcraft:
http://www.turtletrack.org/CO_FirstPerson/CO_04052003_JaneJohnsonBio.htm

She was named after her father's oldest sister and her Ojibwa name, Obahbahmwawageezhagoquay, meant The Sound That Stars Make Rushing Through The Sky.

http://history.eup.k12.mi.us/local/river/Gallery_5/jane/body_jane.html

“The Literary Voyager," or "Muzzenyegun,” as it was also called, was circulated in Detroit, New York, and Sault Ste. Marie. It contained Ojibwa history and legends, biographies and speeches.

After marrying Jane in 1823, Henry was extremely active in the Michigan area. He was a founding member in the Historical Society of Michigan in 1828, a member of the legislative council for the Michigan Territory from 1828 to 1832, and became the superindent for Indian Affairs in 1836 until 1841.

Thompson, Edwin A. and others; Revised by Harry G. Heiss. Henry Rowe
Schoolcraft: A Register of His Papers in the Library of Congress, 1999.
http://www.loc.gov/rr/mss/text/schoolcr.html

http://history.eup.k12.mi.us/local/river/Gallery_5/jane/body_jane.html

Jane Johnston Schoolcraft's husband had a keen interest in the Ojibwa tribe, and with Jane, he was able to publish a magazine, "The Literary Voyager" a magazine wholly based around the Ojibwa Tribe. This was done exclusively because of Jane Johnston Schoolcraft’s broad understanding of Ojibwa customs and language.

Dr. Lape, Noreen. Jane Johnston Schoolcraft. 2002. 11-17-04.
http://studentwebs.colstate.edu/morrell_angela/

Schoolcraft's writings were especially important during this turbulent period of history for the Ojibwa Indians because these myths helped Americans to better understand the Ojibwa nation and their way of life.

Barnouw, Victor. Wisconsin Chippewa Myths and Tales and Their Relation to Chippewa Life. Madison: The University of Wisconsin Press, 1997.

Jane Schoolcraft suffered consistent illness that stemmed from the death of her first son, William Henry, whom she lost at the age of two in 1827.

Mason, Philip P. "Introduction." The Literary Voyager. Michigan State University Press: 1962. xxiv.

Jane never fully recovered from her fisrt sons death, William Henery, yet she did go on to have another son and daughter before her death in 1841.

According to Encyclopedia Britannica, in addition to being an Indian agent, Henry Rowe Schoolcraft is also famous for his discovering the source of the Mississippi River.

Many Ojibwa Indians initially gathered in villages, such as Jane Johnston Schoolcraft's home town of Sault Ste. Marie, during the summer months because they were the location of major fisheries,but they would disperse during the winter months into smaller family groups to live and hunt.

Ojibwa oral tradition is important in recounting the origin of the tribe as well as its moral and ethical values. Schoolcraft learned the oral tradition from her mother and its "ideas about truth, rationality, logic, causuality, and ways of knowing the world" are often reflected and incorporated into her works.

Source:
Milwaukee Public Museum. 2004. Milwaukee Public Museum. 4 Nov. 2004 http://www.mpm.edu/wirp/ICW-14.html

Jane's health grew worse as the years went by. She went and lived with her sister in Ontario, while Henry was away in Europe. Jane died very suddenly there.

Henry R. Schoolcraft, as an Indian agent from 1833 until 1841, did his best to protect the Indians from the traders who supplied them with liquor and cheated them out of their furs.

Bald, F. Clever. Michigan in Four Centuries. Harper & Brothers, Publishers. New York. Copyright 1954. 147.

After visiting their relatives in Dublin, Schoolcraft spent the winter with her uncle and aunt while her father was attending to the affairs of his estate, Criagballynoe. Her uncle and aunt, John and Jane Johnston Moore, live in Wexford.

Jane was invaluble to Henry Rowe Schoolcraft as it was she who provided him access to the Indian community to discover the folklore and the traditions of their culture. This is evident in Henry's writing that addresses Chippewa names and their origins, which is undeniably linked to his wife, Jane.

"Jane Johnston Schoolcraft (Bame-wa-was-ge-zhik-a-quay) (Ojibwa) and Henry Rowe Schoolcraft. Reading the Roots: American Writing before Walden. Ed. Michael Branch. Athens, GA. University of Georgia,2004. 303.

Jane Johnston Schoolcraft's husband, Henry, published six volumes of Information Respecting the History, Condition, and Prospects of the Indian Tribes of the United States. This literary work describes in more detail how many different Native American tribes use the moon's variation and accompanying natural changes as a means by which naming is accomplished ("Moon Names of the Chippewa").

The Ojibwe tribe was one of the most powerful Great Lake Tribes and some say the most powerful in North America. The true size of their population is not seen because they have so many names, like Ojibwe, Chippewa, Bungee, Mississauga, and Saulteaux. The tribe was also spread out among Canada and the United States. This is a fact that is unknown to a lot of people.

Ojibwe History. June 21, 2000. .

Matt Heger
Curtright, Section 2
11-29-04

The Sault Ste. Marie Tribe of Chippewa Indians is a modern expression of the Anishinabeg who lived in this region of the Great Lakes for more than 500 years. This Tibe was descendants of the Anishinabeg who for hundreds of years had made their homes near the rapids of the St. Mary’s River, which they called Bawating — the Gathering Place. This area would later become the City of Sault Ste. Marie. (Wright 1-2)

Wright, Nathan "Sault Tribe History." Sault Ste Marie Tribe of Chippiwa Indians. 11/30/04. http://www.saulttribe.com/history.htm

In addition to having a stillborn child she also had another die as an infant before having her two other children.

Jane learned a lot from her father while in Ireland and continued to learn from him well after, eventually sharing his love for history and poetry.

http://history.eup.k12.mi.us/local/river/jane.html

As a result of her worsening health, Jane gave birth to a stillborn child in 1825.

http://history.eup.k12.mi.us/local/river/jane.html

During the 1840s and 50s, the Ojibwa head cheif Shingwaukonse used a different approach in relations with the whites to keep his culture thriving. He tried to keep relations open and trade equally with the whites peacefully, which may account for some of Schoolcraft's works centered around keeping the oral traditions alive.

Henry enjoyed writing about mineralogy, geology, and ethnology but his main intrest was the American Indian. He wrote about the history, language, mythology, maxims, characteristics, and the role of the federal government toward the Indian. He would often revise and reissue his writings and issue them under different names like, Agricola, Albion, Algon, Altamont, Appelles, Brevis, Brutus, Henry R. Colcraft, A Englishman in Search of Amusement, William Hetherwold, Hiokato, Ianosh, Megesthines, Peter Pencraft, and Senex.

Thompson, Edwin A. "Manuscript Reading Room." 2 June, 2004. 30 November, 2004. .

Schoolcraft's Tale, "The Foresaken Brother", is a great example of what she learned from her mother and her father. The story, first printed on February 13, 1827 in "The Literary Voyager", is a classic tale of respecting one's family, a primary teaching in Ojibwe and all Native American culture. The fact that she was able to transmit this story in writing and get it published is attributed to the education she was offered because of her father.

"The Henry Rowe Schoolcraft House was built in 1827 as both the home of Mr. Schooolcraft and his wife, Jane, the daughter of John Johnston, and as the Indian Agency headquarters. Elmwood, as the house was referred to because of the surrounding elms, was the most high style building in the area. Obed Wait built the house..." -Historic Structure Site

Source: http://www.sault-sainte-marie.mi.us/Parks/Historic_Structures.html

Many of Schoolcraft's unpublished manuscripts are held today at the Clarke Historical Library at Central Michigan University in Mount Pleasant, Michigan.

Visit for more information.

"...much of her poetry seems to echo conventional romantic perspectives, themes, and aesthetic strategies; for example, "Lines to a Friend Asleep," "To Sisters on a Walk in the Garden," and "Resignation" parallel those by Euroamerican and British counterparts such as Lydia Sigourney, William Wordsworth, and Felicia Hemans."

"Some poems are influenced by her chronic ill health amd attempts to find solace in religious faith..."

Ed. Karen Kilcup. Native American Women’s Writing 1800-1924 An Anthology. Blackwell Publishers. Copyright 2000. 57

It wasn't until 1820 that Henry Rowe Schoolcraft first encountered Native Americans in their natural setting. This was when he was working as a geologist in Lewis Cass's unsuccessful expedition to find the source of the Mississippi River.

In the early Ojibwe culture the young ojibwe girls were educated on household and family duties, instead of general school eduaction such as reading and writing.

"Ojibwe eduaction made an abrupt transition in the 19th century from learning the old ways to the formal schooling mandated by the government and churches."

Source: Peacock, Thomas. Ojibwe Waasa Inaabidaa: We Look in All Directions. Canada: Afton Historical Society Press, 2002. 68-89.

Family is an important aspect of the tales by Jane Johnston Schoolcraft. Both "Mishosha, or the Magician and his Daugthers" and "The Forsaken Brother" have a strong theme of family ties and the need to stay together. Because most Native American history is oral, this was a way to pass on the need for the Ojibwe tribes to stay together like a family. The two aformentioned stories show what happens when a family stays together, and the consequences that arise when they do not.

Schoolcraft's retelling of Ojibwa mythology allows future generations to benefit from the wisdom of the nation through the Ojibwa's outlook on life, their system of beliefs, and by understanding what problems the nation encountered and how they were solved within the culture.

Her marriage to Henry was not a happy one and the two separated in late 1830.

http://studentwebs.colstate.edu/morrell_angela/index.htm

After discovering that Native Americans had oral stories, he saw a practical value in translating them into texts to present them as literature to the reading public.

As a woman of Ojibwa decent, Schoolcraft was forced to deal with the political turmoil the Ojibwas faced during the time of her writing. Even though most of her writings were recounted myths, by understanding the basic historical context of her people we can better appreciate when and how her works were published.

In a lot of Schoolcraft's writings she dabbles in interesting ryhme and meter schemes.

Along with our anthology, Schoolcraft has been published in the The Women's Great Lakes Reader.

In a criticizm of Native American Literature, one author says regarding two essays, "missing in this discussion, however, is any notice of the simpler and more direct translations made by Henry's Wife, Jane Johnston Schoolcraft (Ojibwa); she and her family provided most of the material Henry published."

The tribe's main source of food and income came from hunting, trapping and using nature's resources. This caused the tribe to breakdown and travel in small families instead of keeping the large tribal community intact.

Dictionary of Indian Tribes V2. Newport Beach: American Indian Publishers, INC.

Schoolcraft constructed “Mishosha, or the Magician and His Daughters” as a legend that educates white settlers about the Native American culture through tales that have been passed down for generations. This legend questions the relationship between man and landscape while utilizing ties to the Great Spirit.

In two of Schoolcraft's most well-known tales ("Mishosha" and "The Forsaken Brother") nature plays an important roll in helping a character to survive. This is because nature was a powerful life-force for the Ojibwa that they relied heavily on for survival.

FYI: I combined three or four separate entries dealing with Schoolcraft's works and added them to the most comprehensive list. There are some dates missing and necessary info for the anthologies portion. You may view the edits under the entry titled "Complete List of Schoolcraft's Works"

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

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

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).

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.

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).

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

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.

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.

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

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.

This is an exept of a story by told by Jane Johnston Schoolcraft, of Native American Origin

Here is another piece of literature by Schoolcraft.

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.

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.

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