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DOOD AnishinaabeContemporary means of keeping order in a commu- nity are not so different from the original clan teachings in the Anishinaabe lifeway. The only way for a commu- nity to survive and to thrive is for the members to work together and respect the balance that exists between all peopleandeverythingincreation.Thedoodemtotemor clan system provided a system of order and governance for the Anishinaabeg. IntheAnishinaabewayoflifeclansarepatrilineal children inherit their doodem from the father. In some cases certain clans have been known to adopt children or community members which further exemplifies the kind and loving nature of the people. Clans designate responsibility maintain order and ultimately keep the peace. They also protect the people provide ceremonial support and extend kinship beyond modern day definitions of the nuclear family. Clans do not have the same influence as they once did. Coloniza- tion and assimilation have done severe damage to this way of life however the attributes of clan systems are very much alive today in tribal communities. When an Anishinaabe person introduces himselfherself in the Ojibwe language its quite common to hear nameclanandwherethepersoncomesfrom. very much alive today in tribal communities. When an Ginanda-gikenimaanaa We seek to learn migizi eagle waawaashkeshi deer clan makwa bear clan ajijaak crane clan IntroductionInterest in information about Ojibwe doodem clans came from organizers of the 2015 Indian Summerfest in Milwaukee Wisconsin for inclusion in teacher packets on their education day. GLIFWC composed a flyer to share some of the information we have gathered from writings of elders and scholars such as Eddie Benton-Banai and Basil Johnston and decided to further share that information through our center spread. Traditions and teachings vary from region to region community to community so this infor- mation only skims the surface of a longstanding cultural practice. We highly encourage anyone interested in more in-depth discussion to seek out a tribal elder or knowledgeable tribal community members for more information about clans. During the late 1840s rumors circulated that the Chippewa Indians who inhabited lands south of Lake Superior were destined to be removed from their homes and sent to territories west of the Missis- sippi River now Minnesota. In 1849 a Chippewa delegation traveled to Washington to petition Congress and President James K. Polk to guarantee the tribe a permanent home in Wisconsin. These delegates carried this symbolic petition with them on their journey. The animal figures represent the various totems as determined by family lineage whose repre- sentatives made the historic appeal. Other images represent some features of the tribes beloved north woods. Lines connect the hearts and eyes of the various totems to a chain of wild rice lakes signifying the unity of the delegations purpose. The above pictograph originally rendered by the Chippewa on the inner bark from a white birch tree was redrawn by Seth Eastman and appears in Henry Rowe Schoolcrafts Historical and Statistical Information Respecting the History Condition and Prospects of the Indian Tribes of the United States Vol. 1 1851. The following legend details the pictographs numbered images and what they represent 1. Osh-ca-ba-wisChief and leader of the delegation representing the Crane totem. 2. Wai-mi-tig-oazhHe of the Wooden Vessel a warrior of the Marten totem. 3. O-ge-ma-gee-zhig-SkyChief a warrior of the Marten totem. 4. Muk-o-mis-ud-ainsA warrior of the Marten totem. 5. O-mush-koseLittle Elk of the Bear totem. 6. Penai-seeLittle Bird of the Man Fish totem. 7. Na-wa-je-wunStrong Stream of the Catfish totem. 8. Rice lakes in northern Wisconsin. 9. Path from Lake Superior to the rice lakes. 10. Lake Superior Shoreline. 11. Lake Superior. Reprinted with permission from The Wisconsin Historical Society Symbolic Petition of Chippewa Chiefs 1849 waawaashkeshi MAZINAIGAN PAGE 12