Showing posts with label Illinois Country. Show all posts
Showing posts with label Illinois Country. Show all posts

Thursday, September 2, 2021

An In-Depth History of Jean Baptiste Pointe de Sable, Chicago's Founder.



In historical writing and analysis, PRESENTISM introduces present-day ideas and perspectives into depictions or interpretations of the past. Presentism is a form of cultural bias that creates a distorted understanding of the subject matter. Reading modern notions of morality into the past is committing the error of presentism. Historical accounts are written by people and can be slanted, so I try my hardest to present fact-based and well-researched articles.

Facts don't require one's approval or acceptance.

I present [PG-13] articles without regard to race, color, political party, or religious beliefs, including Atheism, national origin, citizenship status, gender, LGBTQ+ status, disability, military status, or educational level. What I present are facts — NOT Alternative Facts — about the subject. You won't find articles or readers' comments that spread rumors, lies, hateful statements, and people instigating arguments or fights.

FOR HISTORICAL CLARITY
When I write about the INDIGENOUS PEOPLE, I follow this historical terminology:
  • The use of old commonly used terms, disrespectful today, i.e., REDMAN or REDMEN, SAVAGES, and HALF-BREED are explained in this article.
Writing about AFRICAN-AMERICAN history, I follow these race terms:
  • "NEGRO" was the term used until the mid-1960s.
  • "BLACK" started being used in the mid-1960s.
  • "AFRICAN-AMERICAN" [Afro-American] began usage in the late 1980s.

— PLEASE PRACTICE HISTORICISM 
THE INTERPRETATION OF THE PAST IN ITS OWN CONTEXT.
 

Jean Baptiste Pointe de Sable: "Pointe" is the proper French spelling, but the final 'e' is almost always dropped in documents. The 'du' of Pointe du Sable is a misnomer (a wrong or inaccurate name or designation). It's an American corruption of 'de' as pronounced in French. "Du Sable" first appears long after his death in 1818. I use the correct spelling in this article.



Jean Baptiste Pointe de Sable was the founder of modern Chicago and its first negro resident. Pointe de Sable was his chosen legal name; he was never called Pointe de Sable during his lifetime. Pointe de Sable was an inseparable element of his name, which he had assumed by 1778. The prosperous farm he had at the north branch of the Chicagou River (the French spelling) from about 1784 to 1800 helped stabilize a century-old French and Indian fur-trading settlement periodically disrupted by the wars and raids of Indians and Europeans and abandoned by the French during the Revolution from 1778 to 1782.

The earliest known documents that refer specifically to him establish that in 1778 and 1779, perhaps as early as 1775, Pointe de Sable managed a trading post at the mouth of the Rivière du Chemin (Trail Creek), at present Michigan City, Indiana, not at Chicago, as is usually asserted. Pierre Durand of Detroit was associated with him and Michel Belleau in the ownership of this business. Here is Durand’s own 1784 account of Pointe de Sable’s post translated from his petition to Gen. Frederick Haldimand, then governor of Canada: “I found the waters low in the Chicagou River; I did not get to Lake Michigan until October 2, 1778. Seeing the season so far advanced that I could not reach Canada, I decided to leave my packs at the Rivière du Chemin with Pointe de Sable, a free negro, and I returned to Illinois to finish my business. On the 1st of March, 1779, I sent off two canoes to take advantage of the deep water [at Chicagou]. I gave orders to my commis [business manager] to take these two canoes to the Rivière du Chemin loaded with goods and to go ahead of me with all the men to help me pass at Chicagou . . . I met my commis [Michel Belleau] at the start of the bad part [of the portage] . . . Some days later, I arrived at the Rivière du Chemin, where I found only my packs [of furs]. The guard told me that M. Benette [Lt. William Bennett of the 8th regiment] had taken all my food, tobacco, eau de vie (brandy). A canoe to carry them . . . ” Durand also learned that this British force had taken Pointe de Sable prisoner as a suspected rebel back to Michillimackinac, which began an important phase of his career as a minor but valuable member of the British Indian Department.

Up to the time of his capture, Pointe de Sable had been an engagé in the fur trade, traveling on the Great Lakes, the Illinois River, and elsewhere from perhaps 1768 to 1779. From 1775 to 1779, his associate Durand was known to have been active in the upper country under an official trade license. Only British subjects were allowed to work in the fur trade, supervised by military officers and the governor of Quebec. All engagés and the license holder had to swear an oath of loyalty to the king before the commander at Montreal and sign a printed oath incorporated in the license. Wealthy individuals posted bonds that would be forfeited for the slightest infraction of the rules of the fur trade or acts of disloyalty. The Durand-Belleau license itself and documents of Pointe de Sable’s hiring at Michillimackinac have not been found. Pointe de Sable would have signed by making his mark since he was illiterate, as most engagés were. Still, he must have been a skilled man when Lt. Governor Sinclair hired him in 1780 for his semi-official operation at the Pinery, adjoining Fort Sinclair north of Detroit.

Once Pointe de Sable settled in Chicagou, in territory regarded by law as Indian-owned, he was mainly a farmer at the end of the Revolution. His farm was known, as far away as the nation’s capital, as the only source of farm produce in the area until after he moved away in 1800. Like all people living in the barter economy of the frontier, he traded with Indians and Europeans alike for goods and services he needed, but he was not a professional trader. William Burnett, who may already have had a financial stake in the farm during the time Pointe de Sable managed it, became the actual owner (of the buildings, not the land) after Pointe de Sable left in 1800. Burnett used it as his Chicagou trading post until his associate John Kinzie arrived in 1804. By the 1795 Treaty of Greenville, the Indians defeated at Fallen Timbers granted the United States a six-mile square tract at the river's mouth; Pointe de Sable was thus a tenant or licensee, not an owner, of the land.

The cessation of hostilities created an environment in which Pointe de Sable could prosper. He was a British subject in what was still British-controlled territory. It is generally forgotten that the Northwest Territory, ceded by Great Britain to the United States by the 1783 Treaty of Paris, was still almost completely controlled by British military forces and traders until 1796 with the implementation of Jay’s Treaty of 1794 and the surrender of military posts, such as Detroit and Michillimackinac, to the United States. However, British agents remained in place until the Treaty of Ghent ended the War of 1812 in 1815. In Chicago, the British agent was John Kinzie, who changed allegiance in 1812 at great personal risk. When Pointe de Sable sold [transferred] his improvements and household goods for 6,000 Livres in 1800 ($1,200 today), a value certified by appraisers Kinzie and Burnett, and moved to St. Charles in present Missouri. His farm in the Spanish colony of Upper Louisiana was comparable to that of prominent people in Cahokia, Illinois. There is no record that Pointe de Sable ever became an American citizen.

Pointe de Sable means “sand Pointe” in French and was probably taken as a surname by Jean Baptiste to identify a place (one of many so-named) important to him that has not yet been identified. Sable means sand. It can also mean black in the aristocratic Norman French or English heraldry, but only because this color was used to represent sand on coats of arms. Pointe de Sable is unlikely to have known this, for his command of English was rudimentary at best. Moreover, people of African descent were always called nègre in French America.

Pointe de Sable in any form is not a French surname found in any vital records of France, Canada, or the United States. In nearly all of the many surviving documents from 1779 to 1818, most of them written in French, in which Pointe was a party or was mentioned, his surname appears as Pointe de Sable. The Sieur de Sablé (without the Pointe) was a title of minor nobility used in the 18th century in the Dandonneau family of Quebec. This family had no known connection to Pointe de Sable, although the related Chaboillez family were prominent fur traders. A Haitian family named Des Sables, again lacking the Pointe, were French subjects and cannot be related to Chicago's founder, whose family probably did not even have a surname, despite the elaborate, undocumented assertions of a member of that family in a fanciful 1950 biography.

Pointe de Sable was born free, as Durand implied by calling him a “free negro.” He was the son of parents still not identified, possibly born at Vaudreuil, near Montreal, before 1750. A Jean Baptiste, nègre, native of Vaudreuil, is listed as an engagé in a 1768 fur trade license. Pointe de Sable’s mother was a free woman, not a slave. Children of slave mothers, black or Indian, were slaves under Quebec law, regardless of the father's status.

Where Pointe de Sable was before 1775 has not been reliably documented. In that year, he seems to have been hired in Montreal by Guillaume Monforton or Montforton of Detroit, a trader and notary at Michillimackinac, to travel there from Montreal. In the surviving British license papers, he is simply Baptiste, nègre; earlier licenses are similarly vague. There is no truth to the two-century-old myth that for several years from 1773 to about 1790, he farmed land at Peoria under a 1773 deed from the supposed British commander there, Jean Baptiste Maillet, and was a member of the militia in 1790. Aside from the fact that Maillet was a traveling engagé in the fur trade, under licenses from 1769 to 1776, and lived near Montreal, where he had two daughters born in 1768 and 1771, any such grant was illegal under British law. This myth was exploded in 1809 by the U.S. land commissioners hearing land claims at Peoria, who found that no purported British land grant presented to them, of which this was one, was authorized. The militia rolls for Illinois, published in 1890, have many men named Jean Baptiste, but none with a surname resembling Pointe de Sable.

In 1775, Pointe de Sable joined forces with the experienced trader Pierre Durand, a Detroit resident, and left Michillimackinac under the trade license of Michel Belleau. Jean Orillat, the wealthiest merchant in Montreal, financed and bonded his associates. They had previously been in Illinois. Orillat had been trading between Illinois and Montreal since 1767, perhaps earlier. Belleau and Durand travelled to Illinois. Belleau set up a post where Bureau Creek enters the Illinois River. Bureau is an obvious corruption of his name, most likely by local Indians whose dialect replaced the sound of 'l' with that of 'R.' For example, the Illiniwek Indians called themselves Irenioua (plural Ireniouaki). Bureau was recorded as early as 1790 as the “River of Bureau,” or at Bureau’s, which helps locate his post. Near this post was a conspicuous peninsula of sand (French, Pointee de sable), now called Hickory Ridge, behind which was a harbor providing a place to load canoes, pirogues, or batteaux. They spent some of their time in Cahokia, Peoria, and on the Illinois River from 1775 to 1779. They dealt with each other and with various local merchants such as Charles Marois (interestingly, he was illiterate), Charles Gratiot of Cahokia, Pepin & Benito, and Charles Sanguinette of St. Louis. 

Pointe de Sable had an account, managed by Marois, with Michel Palmier dit Beaulieu (no relation to Belleau), a wealthy farmer and prominent Cahokia citizen. Pierre Belleau, Michel’s brother, was hired to go to Illinois in 1776 by Orillat’s former partner, Gabriel Cerré. Nothing further is known of him, but Pierre and Michel seem to have been killed by Indians along the Illinois River in the spring of 1780. Michel’s estate was administered in Cahokia, where his creditors were, although, when he went to Montreal in 1777 without Durand to get his trading license renewed, he seems to have stated that he lived in Detroit. Perhaps he and Pointe de Sable were the two young male boarders in Durand’s modest household noted in the 1779 Detroit census.

Pointe de Sable was at his trading post on the Rivière du Chemin in October 1778, when Durand, with two boatloads of furs, was forced by the lateness of the season to leave his cargo with “Baptiste Pointe Sable (a negre libre - free Negro)” instead of taking it to Montreal as he had planned. Durand had left Kaskaskia in June, just before George Rogers Clark occupied it, but was delayed by the turbulent events of the time. He eventually got underway, passing up the Illinois River and through Chicagou, reaching Lake Michigan on October 2, 1778. After leaving his furs with Pointe de Sable, Durand returned to Cahokia and Old Kaskaskia Village for the winter. Perhaps he was able to settle his and Pointe de Sable’s debts to the estate of Charles Marois, who had died recently.
A trader named Guarie had built this trading cabin and farmed the land on the west side of the Guarie River [north branch of the Chicago River] as early as 1778. It's not documented when Guarie moved. Jean Baptiste Pointe de Sable established “Eschikagou  a settlement in 1790. He lived in the Guarie cabin (unsure if he purchased it or if it was vacated) and farmed the land, raising pigs and chickens, growing corn, and trading with local Indians.


Durand sent off Michel Belleau and two canoes of furs to the Rivière du Chemin on March 1, 1779. He remained in Cahokia and Old Kaskaskia Village to collect on his and Pointe de Sable’s accounts with Clark’s army. In July 1779, Durand stopped at Peoria, where he met his Cahokia friend Captain Godefroy de Linctot, the leader of a small army that had left Cahokia at the end of June. Lanctot had brought with him Clark’s commission of Jean Baptiste Maillet as captain of the Virginia militia (the Illinois Country was ceded by Virginia in 1778) at Peoria, a community he was expected to defend from attack. However, as Durand later told Lt. Gov. Patrick Sinclair, there was no fort there. A year later, Maillet was in St. Louis, and his clerk, Pierre Trogé or Trottier, was on the Maumee River in present Ohio. Linctot, coordinating his movements with those of Clark, was planning to attack Detroit. Major Arent Schuyler De Peyster, the British commander at Michillimackinac, got wind of this plan on July 3 and, on the 4th, dispatched Bennett overland with 20 soldiers, 60 armed traders serving in the militia, and about 200 Indians to intercept Linctot’s force, which, like Clark’s, never reached Detroit.

Durand met Belleau and 14 engagés at the start of the Chicagou portage des chênes. At Chicagou, the local Indian leaders brought him some bad news: Pointe de Sable had been at his post at the Rivière du Chemin when a detachment of Bennett’s forces under Corporal Gascon arrested him, about August 1st, confiscating 10 barrels of rum, food, clothing and a birchbark canoe with repair supplies, all worth 8,705 Livres (French: £94,756 or US: $98,766 today), all the property of Durand. Gascon took Pointe de Sable’s many packs of furs under guard to Michillimackinac, pending Durand’s expected arrival with additional packs. These would be brought by 30 horses provided by the Chicagou Potawatomi. Gascon took Pointe de Sable prisoner to Bennett, who was camped on the nearby St. Joseph River.

Bennett and De Peyster must at the least have known of Pointe de Sable because Bennett’s first report to De Peyster of his arrest, written at his St. Joseph camp on August 9, 1779, simply says, “Baptiste Pointe au Sable I have taken into custody, he hopes to make his conduct appear to you spotless,” without explaining who Pointe was or where he lived. As commandant De Peyster was responsible for keeping track of all traders in his area, Pointe could not have been a stranger to him; he was zealous in enforcing fur trade rules.

Pointe de Sable must have known some of the traders and Indians with Bennett because when he arrived at Fort Michilimackinac (a French fort and trading post, later British, at today's Mackinac Island, Michigan) about September 1st, Bennett reported to De Peyster that “the negro Pointe au Sable” had “many friends who give him a good character,” a clue to his earlier trading voyages. Pointe de Sable was married by now, but there is no mention of his family.

Pointe de Sable met De Peyster upon his arrival at Michillimackinac on September 1, 1779. De Peyster was waiting for news of glorious military exploits by troops under his command. Instead, he received Pointe de Sable’s demand that he pay for the property Bennett had confiscated from his trading post at the Rivière du Chemin. De Peyster refused to pay for these goods, valued at £580, treating them as spoils of war owned by a rebel trader. De Peyster knew he would have to reimburse Durand out of his pocket if they were not spoils of war. This was a sizable liability for an officer whose annual salary was £75. Durand was finally reimbursed in 1784, probably to De Peyster’s relief.

Shortly before De Peyster left for his new command at Detroit, Durand also arrived at Michillimackinac and learned that De Peyster had ordered his arrest. He managed to avoid being detained and wrote out an itemized bill for his property confiscated from Pointe de Sable’s post. Translated from French, the heading of the bill reads, “Memorandum of Property which I, Durand, left in the custody of Baptiste Pointe de Sable, free negro, at the Rivière du Chemin, which Mr. Bennett, commander, gave orders to seize.” De Peyster refused to pay this bill because, as he explained to Governor Haldimand when it was presented to him again in 1780, there was a rumor (not true) that Durand “had made lampoons upon the King, which were sung at the Cascaskias.” The miscreant was later identified as Jean-Marie Arsenault, dit Durand, no relation.

There is a widely accepted myth that Pointe de Sable’s farm of 1788 was not at the Rivière du Chemin, as amply documented at the time, but at Chicago. The evidence for this myth is worse than flimsy and can be briefly dealt with. Andreas, in his history of Chicago, drew upon an uncritical reading of the much later writings of De Peyster, which flatly contradicted his own and other documents from 1779 to 1784. De Peyster published a pseudo-historical narrative of his experiences at Michillimackinac in 1813 under the title of “Speech to the Western Indians” in his self-published Miscellanies by an Officer. In a fanciful recasting of the arrest of Pointe de Sable, De Peyster characterizes him as a handsome Negro, well educated, and with French sympathies. In fact, Pointe de Sable was illiterate, and in 1780 De Peyster had urged his successor Sinclair to hire him for a position at a sensitive British location. De Peyster further mangled the historical record by stating that Pointe de Sable was arrested by Capt. Charles de Langlade, not Bennett’s Corporal Gascon, and that Pointe de Sable was established at “Eschikagou  (a settlement founded by Jean Baptiste Pointe de Sable on the north branch of the Guarie River [1], where his farm was located).” Amazingly, Andreas and every subsequent historian have swallowed these fantasies whole, although the essential contemporary documents have been available in published form for more than a century. By the time De Peyster wrote this piece of fanciful doggerel (words that are badly written or expressed), he had probably heard from old friends, like John Askin of Michillimacknac and Detroit, that Pointe de Sable was then at Chicagou (as De Peyster spelled it in his July 1, 1779 order to Langlade), and mixed up the dates. The obvious conflict between the facts and De Peyster’s late recollection of them has regrettably never been examined to discredit students of Chicago history. No credence should be given to the late jottings of a retired officer whose memory had failed him.

Pierre Durand managed to get passage on a boat manned by black sailors that took him to the Rivière du Chemin to get the 120 packs of furs he had left there in Pointe de Sable’s absence. On October 15, 1779, De Peyster left for his new command at Detroit, replacing Lt. Gov. Henry Hamilton, now a prisoner of war at Williamsburg. Shortly after De Peyster’s successor, Lt. Gov. Patrick Sinclair, assumed command at Michillimackinac, Durand arrived with his treasure of furs. Having barely survived a harrowing stormy lake voyage, the exhausted trader landed his cargo in this small leaky sailboat about October 20. Sinclair arrested him, confiscated his papers, and refused to pay Pointe de Sable's bill. Durand’s papers included a copy of Belleau’s declaration of loyalty to Virginia, a bill of exchange endorsed to Pointe de Sable, and Virginia paper money, all worthless payments for goods requisitioned from them by Clark’s rebel forces in Illinois. This convinced the erratic and generally paranoid Sinclair that Durand and Pointe de Sable were both rebels and the confiscated property was mere spoils of war. It soon became evident, however, that both were loyal British subjects who had been victimized by Clark’s impecunious Virginia forces, like many others.

Sinclair bought more trade goods from Durand on credit and promised to reimburse Durand for the cost of shipping his furs to Montreal, promises he never kept. He failed to pay Durand for moving and repairing a house for Matchekiwish, a local Chippewa war chief. He also hired a piastre (dollar) a day to guide a war party headed by Langlade to Chicagou and down the Illinois River in 1780 to join the attack on St. Louis and Cahokia. Ironically, this war party passed the post of Michel and Pierre Belleau, who were killed about this time by Indians on British orders. Sinclair had confiscated a copy of Michel’s oath of loyalty to Virginia from Durand, which became his death warrant. Durand was never paid for anything but guiding this party and the property confiscated from Pointe de Sable. Sinclair characteristically declined to pay for about 10,000 Livres of charges on Durand’s second bill.

Pointe de Sable fared much better than Durand. Surprisingly, within a year, this prisoner, arrested under suspicion of siding with the Americans, was employed with De Peyster’s knowledge and at the request of Meskiash, village chief of the local Ojibway tribe, as manager of Sinclair’s Michigan estate, the Pinery. This property, illegally bought from Indians including Meskiash and others in 1765, was near the mouth of the Pine River at present St. Clair, Michigan. He held this position from August 1780 until 1784, when the property was sold. His wife and children had probably joined him there in a house built in November and December 1779 by British workmen. This structure was built of squared pine logs covered by hand-sawed boards. The interior was partitioned into rooms, and the board walls were plastered with clay from the bed of the Pine River.

Shortly after he arrived in the Detroit area, Pointe de Sable again pressed De Peyster to pay the 8,705 Livres. De Peyster again refused because of Durand’s supposed rebel sympathies. He was taking a big risk because if, as it turned out, these goods were requisitioned from a British subject, he would be legally responsible for paying out of his own pocket. This uncertainty hung over him until the wartime expenses of the upper posts were finally approved by the auditors in London in 1787.

The Pinery was supplied from Detroit, and the commandant there was responsible for regulating this trade, including approval of any voyages there and beyond, as far as Michillimackinac. As the officer who had jurisdiction over the Pinery, De Peyster must have had regular contact with and intelligence about Pointe de Sable, who was there with his permission and no doubt was an employee of the Indian Department. One of De Peyster’s sources would have been Meskiash, the Ojibway village chief near the Pinery, who participated in a 1781 Indian council that De Peyster had convened at Detroit.

In the late summer of 1781, Pointe de Sable was apparently running a British trading post at Ouiatenon (Lafayette, Indiana). Lt. Valentine T. Dalton, the Virginia commander at Vincennes, was kidnapped from his home by Indians and taken to Quebec. In a letter to George Rogers Clark, he describes his experiences and meeting “Jno Batiste.” At the forks of the Maumee River (Defiance, Ohio), he met Pierre Trogé (“Truchey”) of Vincennes, who was running another trading post. Significantly, he mentions one of Trogé’s former employers, LeGras of Vincennes, but not Jean Baptiste Maillet, whom he must have encountered at Peoria or Cahokia.

In 1784, Pointe de Sable shipped his household goods. Obviously the furnishings of the comfortable family home of a very loyal British subject, from the Pinery to Detroit and moved there with his family. Soon he became associated with William Burnett, a wealthy and wide-ranging trader at the mouth of the St. Joseph River, who also had a post at Michillimackinac and Chicagou. By 1788, Pointe de Sable had settled with his family at the Chicago River and was farming the land with his wife and two children. He had probably disposed of the telltale framed portraits that had adorned his home at the Pinery. The subjects included King George III and Queen Charlotte Sophia; the King’s younger brother (the Duke of Gloucester); His Serene Highness, Karl Wilhelm Ferdinand, Duke of Braunschweig-Luneberg, a cousin of George III, who had sent his Brunswick troops to Canada’s defense against the rebels; and Baron Hawke and Viscount Keppel, both First Lords of the Admiralty who had battled French fleets. These treasures from their home at the Pinery would have exposed him as a loyal British subject in a place now visited by patriotic citizens and soldiers of the new United States, such as the covert intelligence officer Lt. John Armstrong, traveling under secret war department orders in 1789.

In 1788 he and Catherine went from Chicagou to Cahokia to have their marriage solemnized (formal marriage ceremony) by Father de Saint Pierre in the newly rebuilt Church of the Holy Family. Jean Baptiste had established business and personal relationships in and near Cahokia, dating back to 1778 or earlier.

In 1790 the Detroit-Cahokia trader Hugh Heward stopped at Pointe de Sable’s farm and traded cloth for food which Pointe de Sable had grown. The cloth was a major item stocked by traders, and Pointe de Sable would not have needed it if he were himself in the business.

In 1794, the legendary Shawnee war chief Blue Jacket was making plans to move out of Ohio after Gen. Anthony Wayne’s defeat of his British-backed Indian forces at Fallen Timbers, near present-day Toledo. He thought of going to “Chicagou on the Illinois River” in British-controlled territory. Still, he didn’t because the defeated Indians were forced to cede a six-mile square tract at the mouth of the Chicago River to the United States in the 1795 Treaty of Greenville. A 1794 smallpox epidemic that killed 50 Indians at Chicagou must also have discouraged him.

In 1794, Pierre Grignon, a British trader living at Green Bay, paid a visit to Pointe de Sable at Chicagou. The brief report of this meeting by his brother Augustin Grignon included a cryptic reference to a government commission Pointe de Sable exhibited to his visitor, who probably then considered himself a fellow British subject in British-controlled territory. It seems unlikely that the United States would employ Pointe de Sable as a secret agent, a man who had been a British subject working at the Pinery, a post controlled by the British Indian Department for several years. The Grignons were themselves employees of the Indian Department as late as 1815. In fact, John Kinzie, the Chicagou trader who acquired Pointe de Sable’s farm in 1803, was an officer of this department. He narrowly escaped hanging or being killed by pro-British Indians for treason committed near Detroit after he had switched his allegiance to the United States in 1812. He had been reported by Shawnee Chief Tecumseh as attempting to win Indians to the American side while bringing them gunpowder furnished by his department.

Suzanne Pointe de Sable was married at Cahokia in 1790 to Jean Baptiste Pelletier; Father Pierre Gibault, long sympathetic to the American cause, officiated. The young couple must have lived with or near her parents in Chicagou. Their daughter, Eulalie, was born there in 1796.
The Kinzie Mansion. The House in the background is that of Antoine Ouilmette. 
Illustration from 1827.






Successive owners and occupants include:
  • Jean Lalime/William Burnett: 1800-1803, owner. (A careful reading of the Pointe de Sable-Lalime sales contract indicates that William Burnett was not just signing as a witness but also financing the transaction, therefore controlling ownership.)
  • John Kinzie's Family: 1804-1828 (except during 1812-1816).
  • Widow Leigh & Mr. Des Pins: 1812-1816.
  • John Kinzie's Family: 1817-1829.
  • Anson Taylor: 1829-1831 (residence and store).
  • Dr. E.D. Harmon: 1831 (resident & medical practice).
  • Jonathan N. Bailey: 1831 (resident and post office).
  • Mark Noble, Sr.: 1831-1832.
  • Judge Richard Young: 1832 (circuit court).
  • Unoccupied and decaying beginning in 1832.
  • Nonexistent by 1835.
In 1796, Pelletier got a receipt at Chicagou for some furs, credited to his father-in-law’s account, signed by the trader Jean Baptiste Gigon as agent for François Duquette of Michillimackinac and St. Charles. The receipt acknowledges payment of two dozen eggs to have the furs pressed and packed for shipment, a service not necessary if Pointe de Sable had a trading post equipped with the press needed to package furs. Three years earlier, Duquette, under a British trading license, had been selling trade goods below cost to the Wabash Indians in an effort to keep them loyal to the crown.

The Pelletiers and another pair of Chicagoans, the Le Mai's, went to St. Louis in 1799 to have their children baptized. Little Eulalie Pelletier, whose grandparents were not present, had two interesting godparents. Hyacinthe St. Cyr, now a prominent merchant in St. Louis, was the brother of Baptiste St. Cyr, who in 1770 had led a group of Jean Orillat’s engagés to Chiquagoux (another French name for Chicago) to evaluate it as a site for a trading post, which Orillat never established. Hyacinthe’s wife, Hélène Hebert, acted as godmother. St. Cyr would have known Pointe de Sable and may have acted as his representative at the ceremony. Hélène’s brother François had been Pointe de Sable’s fellow voyageur from Detroit to Michillimackinac in 1775.

Suzanne`s brother Jean Baptiste Pointe de Sable [Jr.], of whom little is known, was living in St. Charles before 1810. He worked for Manuel Lisa, a Spanish trader of St. Louis, as an engagé on an 1812-1813 trading expedition up the Missouri River. He died in 1814, and his father was the administrator of his meager estate. The surviving probate documents do not mention any heirs. It is not known when Catherine died. Pointe de Sable sold [transferred] his Chicago property in 1800 to his neighbor Jean Baptiste La Lime. William Burnett financed the deal, guaranteeing payment because La Lime put up no earnest money. Catherine did not sign the bill of sale, probably because she was no longer living. Jean Baptiste Pelletier may have been alive in 1815, but nothing is known of Suzanne and Eulalia at that time, nor indeed since 1799.

In the fall of 1800, Pointe de Sable moved from Chicagou to St. Charles in Spanish Upper Louisiana. There he bought a house and lot from Pierre Rondin, a free negro, and acquired two tracts of farmland. François Duquette was now his neighbor. He became involved in various real estate transactions that did not work out, including perhaps even the land he had bought for his home based on Spanish land titles of doubtful validity. In some of these deals, he was joined by his son. By 1809, he was in financial difficulties. Duquette got a judgment against Pointe de Sable for negligence in 1813, but the sheriff could not collect because Pointe de Sable was insolvent.

Somehow, Pointe de Sable’s name had become involved in the rampant land speculation of the time. Two spurious claims were made by men who had supposedly purchased his rights under acts of Congress to land in Illinois. These claims were filed by land jobbers with the U.S. Land Office at Kaskaskia about 1804, based on the fictitious assertion in perjured documents that he and his family had lived and farmed at Peoria from 1773 to after 1783 and that Pointe de Sable had served in the militia there in 1790. Of course, Pointe de Sable has been well documented as being elsewhere. In 1809, the Land Office rejected these claims as unproven. In 1815, it grudgingly and tentatively recommended that Congress consider approving these claims, but only to Pointe de Sable himself, who was probably unaware of the use of his name by swindlers. The disappointed speculator, Nicolas Jarrot, must not have told Pointe de Sable about Congress’s tentative approval in 1816; in fact, he seems to have abandoned these and several other dubious Peoria claims, and he did not mention them in his will, written in 1818, the year Pointe de Sable died. Had deeds been issued with Congressional approval, Pointe de Sable would have received title to 800 acres of valuable real estate in Peoria. But this was not to be, and his financial woes increased. No further land claims were made in his name before another land office in 1820, specifically under the law for consideration of Peoria claims, probably because they had already been exposed as fraudulent and would have been disputed by the testimony of long-time Peoria residents who recalled events well before 1779, but who did not remember the well-known Pointe de Sable.

By 1813, Pointe de Sable was destitute and had even been forced to borrow household utensils from his neighbor, Eulalie Barada. This Eulalie, who has been carelessly confused with Pointe de Sable’s granddaughter Eulalie Pelletier, was the daughter of Louis Barada (Baradat) of St. Charles, a prominent landowner, and Marie Becquet, a native of Cahokia. Eulalie was born in St. Louis, probably in 1788, and married her first husband in 1802. In 1813, Pointe de Sable deeded all his remaining property to his “friend” Eulalie, not for money, but for her promise to take care of him for the rest of his life in sickness and in health, to do his washing, provide firewood, repair his house, supply corn to feed his pigs and chickens, and to arrange for his burial in the parish cemetery. She and her second husband, Michel De Roi, both made their marks on the 1813 deed. Pointe de Sable affixed his usual “signature,” the block capitals IBPS, this time writing the S backward.

On August 28, 1818, Pointe de Sable died quietly in his sleep at the age of seventy-three. On the 29th, he was buried in the St. Charles Borromeo parish cemetery. The priest’s handwritten entry on the burial register describes him as nègre. Unlike the usual burial records of this period, there is no mention of his age, origin, parents, relatives, or people present at the ceremony. Nor is there any record of probate proceedings.

The contemporary documents, long-neglected and never assembled, tell a fascinating story of a successful free-born negro entrepreneur, advancing through a series of significant careers to a position of prominence in Chicagou and then in his final tragic years to poverty and ignominy (disgrace). 

The founder of the modern city of Chicago merits nothing less than recognition of the facts of his life.

NOTE: Chicago's Michigan Avenue Bridge was officially renamed the "DuSable Bridge" in October 2010 to honor Jean Baptiste Pointe de Sable, the first negro, a non-native settler in Chicago.
Michigan Avenue Bridge, Chicago
Compiled by Dr. Neil Gale, Ph.D.
Contributor John F. Swenson



[1] Guarie or Guillory River (Guary, Gary): The first non-indigenous settler at Wolf Point may have been a trader named Guarie or Guillory. Writing in 1880, Gurdon Saltonstall Hubbard, who first arrived in Chicago on October 1, 1818, stated that he had been told of Guarie by Antoine De Champs, the man in charge of the “Illinois Brigade” of the American Fur Company, and Antoine Beson, who had been traversing the Chicago Portage annually since about 1778. Hubbard wrote that De Champs had shown him evidence of a trading house and the remains of a cornfield supposed to have belonged to Guarie. The cornfield was located on the west bank of the North Branch of the Chicago River, a short distance from the forks at what is now Fulton Street; early settlers named the North Branch of the Chicago River the Guarie River.

[2] The Métis (French) refers to a group of Indigenous peoples who inhabit Canada's three Prairie Provinces and parts of Ontario, British Columbia, the Northwest Territories, and the Northern United States. They have a shared history and culture and are of mixed Indigenous and European (primarily French) ancestry. They became a distinct group through ethnogenesis by the mid-18th century during the fur trade era.

“The Autobiography of Gurdon Saltonstall Hubbard" (in pdf), by Gurdon Saltonstall Hubbard, published in 1911.

Saturday, June 15, 2019

René-Robert Cavelier, Sieur de La Salle's ship, the 'Le Griffon' reportedly found in Lake Michigan."

In the 17th century, Europeans came to what they called the 'New World' and started divvying it up and parceling it out under the rubric of ‘exploration.’ One particular Frenchman was explorer René-Robert Cavelier, Sieur de La Salle (Sieur du La Salle is a title translating to "Lord of the Manor") from a middle-class family. 
René-Robert Cavelier, Sieur de La Salle (1643-1687)


He built a ship named the 'Le Griffon' (the first ship built in America), sometimes spelled Griffin, launched on August 3, 1679, to explore Lake Michigan and the Mississippi River in search of a western passage to China. The Griffon was lost that same year.
The Le Griffon.
When La Salle (1643-1687) first came to New France (Canada) in 1666, he landed in Montreal, where the St. Sulpice Seminary was located. The priests were 'granting' their land to settlers upon easy terms. But La Salle was more fortunate than the ordinary settler because Gabriel Thubières de Levy de Queylus, superior of the seminary (a Sulpician priest from France who was a significant leader in the development of New France), made him a gratuitous grant of a large tract of land at a place subsequently named 'Lachine,' a settlement was located southwest of Montreal, above the great rapids of that name, and about nine miles north of Montreal (founded in 1642), just at the foot of what has since been called Lake Saint-Louis (Québec, Canada).

Some Iroquois Indians told La Salle of a great river, which they called the Ohio River (which turns out to be the Mississippi River), far to the west, which La Salle thought must flow into the Gulf of California and would thus give him the western passage to China he was seeking.

He ran out of money and sold some of his lands to make the journey to the western Great Lakes, where he spent some time. He later journeyed east again and returned to France in 1674, where King Louis XIV (b. Louis Dieudonné), known as 'Louis the Great' or 'The Sun King', granted him Fort Frontenac where the St. Lawrence River leaves Lake Ontario.
Fort Frontenac at Cataraqui (the original townsite of today's downtown Kingston, Ontario), 1685.
For thousands of miles around, on the American continent and in the Caribbean, had been the territory of the indigenous people before the arrival of Europeans.

La Salle went to Lake Erie in January of 1679 and began building his ship, the Griffon. While the ship was under construction, Seneca Indians planned to burn it. La Salle thwarted the plan, having received intelligence from an Indian woman. He launched the ship and began a journey across the Great Lakes from New York to Lake Michigan.
La Salle's expeditions routes. The exact course of some portion of his travels is unknown.
When La Salle arrived, later in 1679, at what is now Wisconsin, he decided to turn his ship and the furs aboard it over to the six crewmen, with the idea that they’d return to Frontenac to satisfy his creditors (as a Jesuit, La Salle was denied his inheritance by French law). He left the ship and men at Washington Island at the north end of the peninsula between Green Bay and Lake Michigan. LaSalle intended to visit the Illiniwek tribe.

The Griffon set sail for Niagara on September 18th. A favorable wind bore her from the harbor, and with a single gun, she bade adieu to her enterprising builder, who never saw her again. She carried a cargo valued with the vessel at fifty or sixty thousand francs (in furs pelts), obtained at great sacrifice of time and treasure. She was placed under the pilot's command, Luc, assisted by five good sailors, with directions to call at Mickili-Mackinac and, from there, proceed to the Niagara. Nothing more was heard of the Griffon.

It’s unknown if the ship sank or was burned by Indians, the Jesuits, or fur traders or how she was actually lost. However, La Salle thought Luc and the crew had sunk the Griffon.

After leaving the Griffon, La Salle went south to Louisiana on the Mississippi River. He later returned to France and then returned to Louisiana in 1682 on four ships with 228 colonists and claimed Louisiana. The text that follows is a translation of his proclamation, which utterly denies any ownership by the people whose ancestors lived there for millennia before the French arrived.

I, René-Robert Cavelier de La Salle, by virtue of His Majesty’s commission, which I hold in my hands, and which may be seen by all whom it may concern, have taken and do now take, in the name of His Majesty and of his successors to the crown, possession of the country of Louisiana, the seas, harbors, ports, bays, adjacent straits, and all the nations, peoples, provinces, cities, towns, villages, mines, minerals, fisheries, streams and rivers, within the extent of the said Louisana.

By February 1687, the 228 recruits were reduced to 36 people by sickness, shortage of supplies and clean water, and desertion. An article at the Canadian Museum of History website describes La Salle as “bad-tempered, haughty and harsh,” adding that “he alienated even those who had remained faithful to him to the end.” In what is now Texas, one of his party shot him at point-blank range, killing him. “It was the nineteenth of March, 1687. Three of his companions had been murdered just before him. The conspirators who committed the murders then set about killing one another,” the article says.

La Salle founded a settlement near the bay, which they called the 'Bay of Saint Louis' (St. Louis Bay is northeast of the Gulf of Mexico along the southwestern coast of Mississippi), on Garcitas Creek in the vicinity of present-day Victoria, Texas. By February of 1687, the 228 recruits were reduced to 36 people by sickness, shortage of supplies and clean water, and desertion. La Salle is described as bad-tempered, haughty, and harsh. He alienated even those who had remained faithful to him to the end. Some of La Salle's remaining 36 men mutinied, and on March 19, 1687, La Salle was shot at point-blank range by Pierre Duhaut during an ambush while talking to Duhaut's decoy, Jean L'Archevêque. Duhaut was killed to avenge La Salle. The remaining men in the party, afraid of retribution, killed each other, except for two. The settlement lasted only until 1688 when Karankawa-speaking Indians killed the 20 remaining adults and took five children as captives. Henri de Tonti sent out search missions in 1689 when he learned of the settlers' fate but failed to find survivors. The children of the colony were later recovered by the Spanish.

In 2006, Steve Libert of Muskegon, Michigan, announced that he thought he had located the Griffon.

In 2011, Frederick Monroe and Kevin Dykstra of Michigan seeking the treasure of $2 million in gold bullion," which legend says fell off a ferry in rough waters in the 1800s and sank. They located a shipwreck in northern Lake Michigan, announcing their find in December 2014. They speculated the ship was the Griffon but agreed more information was needed before it could be verified.
The shipwreck in Lake Michigan, which is claimed to be the Griffon.
“Other experts aren't convinced that the wreck is the Griffon. Rather, it may be the remnants of a tugboat that was scrapped after ‘steam engines became more economical to operate,’ said Brendon Baillod, a Great Lakes historian who has written scholarly papers on the Griffon,” according to LiveScience Magazine.

A mass on the shipwreck’s bow, which Monroe and Dykstra thought might be the Griffon's figurehead, was probably zebra mussels, an exotic shellfish with no natural predators in the Great Lakes and amass in huge numbers on any available surface.

Some 1,500 shipwrecks have been found in the Great Lakes. The Griffon is believed to be the first European-type ship to sail the Great Lakes.

Compiled by Dr. Neil Gale, Ph.D. 

Friday, April 12, 2019

Lost Towns of Illinois - Illinoistown

The human settlement of the American Bottom region goes back to ancient Native Americans and their settlement in Cahokia. Europeans beginning with the Spaniard, Hernando de Soto first traveled through the region in the sixteenth century. This European contact was transitory and it was not until the seventeenth century that the French explored the region with the intention of settlement.
French Cahokia, founded in 1699, was not the first French outpost, but it was the earliest settlement that survived more than a few years. Kaskaskia was the next place French settlers built and it was followed by a series of east bank towns at Prairie du Pont and Fort Vincennes on the Wabash River. Settlements by the French on the east bank of the Mississippi included the Village of Nouvelle Chartres & Fort de Chartres and included New Madrid (then known as Anise de la Graise or "Greasy Bend") and St. Genevieve on the west bank of the Mississippi. These were followed by St. Louis, St. Charles, Carondelet (in 1767), St. Ferdinand (now Florissant) and Portage des Sioux. Settlement increased after the late eighteenth century and the end of the American Revolution.

As settlers reached the American Bottom there were those who established homes within the Mississippi River's flood plain, on the eastern shore. At the time, the area was swampy and prone to flooding. Most settlers preferred the higher and better draining Missouri side of the river. We know the identity of only a few of the first Illinois settlers. The historical record begins in detail with the forceful presence of a single man, Captain James Piggott, who, while instrumental to the region's development, certainly benefited from the help of his family and the other settlers of the area.

James Piggott took the long view regarding the development of Illinois territory. Born in Connecticut, his fortunes took him further west throughout his life. He served in the Revolutionary War as a member of the Eighth Pennsylvania Regiment. After his military service, he joined George Rogers Clark recruiting families to live in the proposed town of Clarksville, close to present-day Wickliffe, Kentucky. Chickasaw Native Americans forced the abandonment of this endeavor in 1782 and Piggott moved with seventeen families to Illinois territory.

In 1790 Illinois territorial Governor Arthur St. Clair made Piggott a territorial judge. He settled in Cahokia and soon began the business of providing ferry service crossing the Mississippi to the more developed St. Louis side. The ferry operation continued long after Piggott's death in 1799, later being operated by his sons and eventually absorbed into the Wiggins Ferry monopoly.

In 1808 Illinois City is established. The town's name changed to Illinoistown in 1817.

PIGGOTT'S FERRY
James Piggott, a late eighteenth-century pioneer and a territorial judge for Illinois, settled in the American Bottom Region of Illinois after migrating from the Eastern United States. Once settled in Cahokia, Piggott and his family built a log and mud road from that settlement to a point on Cahokia Creek opposite St. Louis in 1792. During that time the area that is present-day East St. Louis was swampy and uninhabited. Goods crossing the river from the Illinois side had to travel from Cahokia, upstream to St. Louis. Piggott's road allowed him to move goods onto Cahokia Creek, into the Mississippi, and across the river to St. Louis. This access was more direct than shipping from Cahokia and Piggott soon had a growing business providing access to St. Louis.

Once established Piggott refurbished the route to Cahokia Creek with a sturdy road consisting of rocks buttressed with logs through the swampy region. Cahokia Creek, not wide or deep enough for regular use, quickly became an obstacle to Piggott. He spanned a 150-foot wooden bridge over the creek to the riverfront where he built two log cabins. Piggott's Ferry became a central point for travelers and soon the area further inland began to be developed.

After James Piggott died in 1799, Piggott's Ferry remained in business. The growth of St. Louis in the early nineteenth century encouraged further development of the Illinois side of the Mississippi River through the increased demand for transportation across the river. Soon the Piggott family had a number of neighbors and their business faced competition from other entrepreneurs interested in capturing some of the ferry business.

ILLINOISTOWN - A CENTRAL RIVER CROSSING
When James Piggott established his ferry service in 1795, the closest settlement on the Illinois bank was south of the ferry in Cahokia. However, Piggott was soon transporting both people and goods to St. Louis and the ferry landing was a natural place for commerce to develop. Between 1805 and 1809 a wealthy French Canadian, Etienne Pinsoneau, purchased land behind the ferry landing and built a two-story brick tavern. He called the area Jacksonville. In subsequent years Pinsoneau sold some of the lands and in 1815 Moses Scott built a general store. The McKnight-Brady operation bought out Pinsoneau at the same time it invested in Piggott's ferry. Brady and McKnight platted the land behind the Piggott ferry in 1818 and called it Illinoistown. A traveler in 1821 described the settlement as one consisting of roughly twenty or thirty houses and one hundred inhabitants.

WIGGINS' FERRY
In 1819, Samuel Wiggins, a politician, and businessman bought an interest in the Piggott family's ferry operation and began to compete with the McKnight-Brady ferry and other ferry services. Soon after he began operations Wiggins used his political clout to persuade the Illinois General Assembly to grant him a charter with exclusive rights to two miles of Illinois riverfront opposite St. Louis and the right to establish a toll road leading to his landing. The act went further and allowed no new ferry operations to be created within a mile on either side of Wiggins' landing. Wiggins later bought out the McNight-Brady interest in Piggott's Ferry. To further his control of the Illinois side of the river he went into partnership with a prominent businessman who owned substantial portions of land in Illinoistown.
An Undated St. Louis & Illinois Team Boat Ferry 50 Cents - Ticket № 193. Circa 1819-21
The Wiggins operation marks a watershed for the area that would become East St. Louis. Through Wiggins' political power in Illinois, he established a stronghold on river transportation to St. Louis and the west. This concentration of power was temporary, but lasted long enough to make Illinoistown and later East St. Louis a central crossing point for goods and people heading west. One of the first steamboats to ply the Mississippi stopped at St. Louis and the McKnight-Brady landing in 1817. The new technology promised new economic potential for the Illinois side of the river and Samuel Wiggins capitalized on this future.

In the early years of Illinoistown it is clear that Samuel Wiggins, a politician, and Illinois businessman, was an influential presence. The Reverend John Mason Peck described the town as a small one of about a dozen families with a post office, hotel, livery, and store. The post office was called Wiggins Ferry and Samuel was the postmaster.

Although a flood in 1826 (only one of many to damage the area) may have set back the growth of Illinoistown, Wiggins' concentrated ferry business helped spawn economic growth throughout the 1820s and 1830s. According to a study by the National Park Service, by 1841 Illinoistown had become a bustling place with numerous groceries [EXPLANATION], general stores, two bakeries, a clothier, a cooper, blacksmiths, and hotels. There were more than one hundred homes and a newspaper, "The American Bottom Reporter."

Samuel Wiggins was apparently not a person to have others do his work. He was involved in the lives of the people living in and around Illinoistown as an excerpt from William Wells Brown's narrative proves.

The first thirty years of the nineteenth century marked a period of regular growth along either side of the Mississippi. St. Louis was established as the largest city in the region and a central starting point for people heading west. The community on the Illinois side was growing as well, providing passage to St. Louis.

Steamboats brought Illinoistown and St. Louis a variety of new ventures. Steamboats needed fueling stations and a means of transporting their goods once ashore. The local ferry operations were a natural fit, developing shore facilities for steamboats and already possessing the ability to quickly move goods across the river at low cost.
An example of a time-period wood-burning steamboat ferry on the Mississippi.
By 1828 the Wiggins operation had converted its ferries to steam, taking advantage of its renovated facilities and the fairly low cost of constructing a steamboat.

Illinoistown becomes East Saint Louis, Illinois in 1861.

Compiled by Neil Gale, Ph.D. 

Wednesday, March 13, 2019

Women and their place in The Illinois Confederacy.


In historical writing and analysis, PRESENTISM introduces present-day ideas and perspectives into depictions or interpretations of the past. Presentism is a form of cultural bias that creates a distorted understanding of the subject matter. Reading modern notions of morality into the past is committing the error of presentism. Historical accounts are written by people and can be slanted, so I try my hardest to present fact-based and well-researched articles.

Facts don't require one's approval or acceptance.

I present [PG-13] articles without regard to race, color, political party, or religious beliefs, including Atheism, national origin, citizenship status, gender, LGBTQ+ status, disability, military status, or educational level. What I present are facts — NOT Alternative Facts — about the subject. You won't find articles or readers' comments that spread rumors, lies, hateful statements, and people instigating arguments or fights.

FOR HISTORICAL CLARITY
When I write about the INDIGENOUS PEOPLE, I follow this historical terminology:
  • The use of old commonly used terms, disrespectful today, i.e., REDMAN or REDMEN, SAVAGES, and HALF-BREED are explained in this article.
Writing about AFRICAN-AMERICAN history, I follow these race terms:
  • "NEGRO" was the term used until the mid-1960s.
  • "BLACK" started being used in the mid-1960s.
  • "AFRICAN-AMERICAN" [Afro-American] began usage in the late 1980s.

— PLEASE PRACTICE HISTORICISM 
THE INTERPRETATION OF THE PAST IN ITS OWN CONTEXT.
 


During the last years of the seventeenth century and the early decades of the eighteenth century, the French reported that Illiniwek men spoke disparagingly when they referred to women; the Europeans even concluded that Illiniwek women were the slaves of the men. Indian women have been referred to as the "Hidden Half" because the documentary records provided a cloudy view of the female arena. The gender roles and status issues concerning Illiniwek women, however, have been made reasonably clear by Pierre Delliette, a nephew of LaSalle's lieutenant, Henri Tonti, other French officials, and various Jesuit priests. The considerable significance of women to the Illiniwek Indian tribe comes into focus by examining their role, power, and status.

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The Illinois,  (aka Illiniwek or Illini) is pronounced as plural: (The Illinois') were a Confederacy of Indian tribes consisting of the Kaskaskia, Cahokia, Peoria, Tamarais (Tamaroa, Tamarois), Moingwena, Mitchagamie (Michigamea), Chepoussa, Chinkoa, Coiracoentanon, Espeminkia, Maroa, and Tapouara tribes that were of the Algonquin family. They spoke Iroquoian languages. The Illinois called themselves "Ireniouaki" (the French word was Ilinwe)..  The village, La Vantum, aka Grand Village, was near today's Utica, Illinois.
Women and their place in the Illiniwek Indian tribe.
An investigation of absolute gender boundaries, complementary or secondary functions, and parity functions reveals the female role. Absolute boundaries, for example, clearly separated the gender functions. Women did not use male weapons, bows, and arrows; did not engage in raiding war or the hunt; did not use the male accent; did not eat before or with the men; did not attend councils; did not dance in such ceremonies as the calumet dance or "the discovery" at funerals for influential men; did not injure unfaithful husbands or expel them from home; did not wear male clothing, tattoos, or hairstyles; did not marry more than one spouse at a time; did not live in the house with men during menstruation or childbirth; did not bury other women with great ceremony; and did not torture prisoners until after men had finished. Women, however, did function effectively in a system their society reserved for them.

The labor requirements of the tribe's economic system encouraged the development of complementary or supportive gender roles. Men hunted and fished and roamed far from their villages, and the women gardened and gathered fruits and nuts and remained close to their homes. Europeans saw Illiniwek men as "all gentlemen" because they did no physical labor in their villages. Instead, they danced, gambled, feasted, engaged in religious activities, and manufactured bows and arrows. They earned status by becoming superior warriors and hunters-activities, which required great strength and endurance.

On the other hand, women raised children, gathered wood, tended their homes, tilled fields, prepared food, and dressed skins. They did not work harder than men, although the French thought they did, and they did not even work as hard as European colonial women. The tribe's very survival, nevertheless, actually depended on female labor during those times when hunters were unsuccessful.

Women served in secondary rather than complementary gender roles in such activities as warfare, hunting, and certain ceremonies usually associated with men. Because females were denied access to bows and arrows, for example, they did not participate in raids, the military expeditions of limited size which traveled stealthily and ambushed individuals or small groups of the enemy. Armed with clubs, however, women joined men in joint warfare expeditions in which hundreds of participants might noisily travel hundreds of miles to attack enemy villages.

Females also engaged in communal hunting, but weapons restrictions limited their participation here, too. The generosity requirements the culture placed on men, which obligated them to surrender possessions upon request, may explain why women would travel to the site of the hunter's kill and then skin, butcher, and carry the meat back to the village. Even during communal buffalo hunts, limited customs women to preparing and transporting the meat.

Several ceremonies, including a game of Lacrosse and the calumet dance, also included women as secondary performers. The summer communal buffalo hunt began with a ritual game of Lacrosse, but only some women played because the game was physical and dangerous. These female participants played the game in a defensive capacity. The women's part was also limited in the peace and recognition ceremony known as the calumet dance. Women with fine voices sang in choruses, including men, during the calumet dance, but they did not dance.
Kaskaskia Tribe of the Illiniwek.
Illiniwek women enjoyed parity with men in one of the most important venues, access to supernatural power. Young girls sought, as did boys, the protection of a manitou (the "essence of supernatural power" represented by a bird, buffalo, or other animals) by participating in a vision quest or dream-fast exercise. Women also became shamans, or priests and healers, and several times each year, both female and male shamans sponsored a public ceremony. The priesthood members demonstrated their killing and curing powers during the rites. Shamans were obeyed as agents of supernatural power who could cause death because the Illiniwek feared them. The power of female shamans extended to the entire community.

Women clearly exercised power within the female sphere of activity. For example, women-led age groups of females are responsible for fulfilling such customs as burying females. Father Jacques Gravier, a Jesuit priest, referred to "Those who govern the young women and the grown girls..." While women did not ordinarily wield leadership in arenas reserved for men and therefore did not become chiefs, the sources identify one female civil chief for a small winter village. Her position, however, reflected the hunting successes of her male relatives.

The case of this female chief suggests that women generally enjoyed some standing but little real power beyond their own realm. It "is implausible to argue that women may have less visible prestige but an equal claim on dominance," noted anthropologist Nancy Datan, "as it must also be posited that women are content with power so subtle that its effects are difficult to detect.

It is far more parsimonious," she concluded, "though less pleasing, to concede that women have unequal access to power." While women did wield authority in their own sphere, their power in the tribe was simply not equal to that of men.

Several criteria reflected their power and established the status of Indian women: division of labor, plural marriage, marriage gift exchange, divorce, motherhood, and control over sexual activity. The complementary nature of Illiniwek work roles, where women did not hunt and men did not gather, required that everyone marry. A man's skill as a hunter determined the number of wives he might take, but his secondary wives were the first wife's sisters, nieces, and aunts; a woman did not have more than one husband at a time. Divorce was easily arranged when one or both partners agreed to live apart, but often couples worked through their problems for the sake of their children. A divorced man whose partner was blameless could expect retaliation from the members of the woman's clan if he took a replacement wife from another clan. While men and women shared the right to divorce, both parties were constrained by children and clan privileges.

Although the French saw them as promiscuous, the Illiniwek did subscribe to simple chastity. Young women were not supposed to talk with men to maintain their status as potential spouses, but many did engage in premarital sexual activity. A first wife outranked secondary wives, and the courtship process to select a first wife was indirect and most important. An absent suitor's father or uncle would lead his female relatives loaded with valuable gifts to the prospective bride's home. These gifts included kettles, guns, skins, meat, "some cloth, and sometimes a slave..."

The marriage gifts would be returned if the girl protested or if her parents or brother objected to the union. Negotiations could involve as many as three trips- each with more valuable gifts from the suitor's family. When a bride accepted a suitor, she and her relatives would travel to the groom's home with their own gifts. Although men did conduct the formal negotiations, the bride and her mother played a prominent role in the decision. The value of the marriage gift exchange delayed and frustrated poor suitors, and illustrating the value of a first wife, a husband continued to send presents to his wife's brother even after marriage. The marriage began without ceremony when the bride and groom agreed to live together.

Even married women did not control their sexual activities because their brothers, motivated by gifts, could force them into extramarital relationships. Husbands who punished or killed unfaithful wives or their lovers were often attacked by the families of the injured parties. A feud might be averted only if husbands were "to cover the dead" by providing presents to the grieving families.

Women did punish men who violated clan marriage rights, and these men accepted the discipline without retaliating. As with divorce, a widower who took another bride too quickly from a different clan could find his possessions destroyed by the female members of the original wife's family. The enforcement of clan rights reflected both the economic importance of marriage and the power of women while protecting their sphere.

Much of the female arena revolved around childbirth and child-rearing. Women were not permitted to deliver their babies in their husbands' homes, so delivery took place in the small menstrual huts nearby. New fathers honored new mothers in a ceremonial role reversal: the fathers cleaned the house, shook out the furs, and built a new fire. The Illiniwek loved their children, but the birth rate and infant mortality were low. Having a child elevated the status of a woman to the prestigious position of mother.

Mothers enjoyed complete control over youngsters because men were absent so often, but they also had full responsibility for protecting them from raiders, animals, and accidents. Diapering infants with moss and swaddling them in skins, mothers attended to their chores with infants fastened to their backs on cradleboards. As they matured, mothers encouraged youngsters to develop those skills required for adult success. While boys practiced with their weapons and ran, swam, and wrestled, girls acquired those industrious work habits which might attract desirable husbands. Motherhood involves ensuring the continuity of society.

The role and power available to the men and women in Illiniwek society determined individual status. Men were their society's ceremonial, economic, military, and political leaders. Males who expected to acquire lofty community standing could develop exceptional skills as either warriors or hunters, but the warrior's success outranked that of the hunter. The tribe acknowledged the status of individual achievers with public rituals such as the first-kill feast, the warrior's pounding-the-post ceremony, and elaborate burials. Women were ineligible for the recognition available to men from raiding or hunting.

Males earned an improved position in the community over the years because they had demonstrated their capacity to survive in a most demanding career. The enhanced prestige of this elders-most of whom was shamans-allowed them to eat before others, officiate Lacrosse games, decide the fate of war prisoners, participate in an elder's council for advising chiefs, and serve as town criers. Even with this lofty status, old men worked in the fields with the women, thus implicitly acknowledging the importance of the female contribution to the tribe's welfare.

Women earned status in a system reserved for females that reflected success in the female role. The practice of tattooing women recognized individual proficiency, and men wore tattoos illustrating the weapons employed to acquire military triumphs. It is reasonable to assume that women wore designs representing tools with which they had been successful, such as the spade, the spindle, and the ax. Implements reserved for men-bows and arrows-outranked those utilized by women.

Even though the primary male economic contribution-meat-outranked that of females, the status of women was still substantial because of the quality and quantity of the tribal diet. Without meat, the Illiniwek only thought they were starving, but female subsistence products meant the group would survive. Another factor conferring status might have been female ownership or control of their fields. The evidence for this claim is indirect, such as the female work bees required when women needed to spade up their fields, but, significantly, field ownership is not included in any list of male status criteria.

Europeans developed low opinions of Illiniwek women when they saw them engage in arduous physical labor in their villages. Control over the products of their labor, however, suggests multiple female statuses. The items in the home, those destroyed when clan marriage rights were ignored, were considered the manufacturer's property. In 1772, a Frenchman noticed that "husbands leave to the women to say as to the buying and selling" of such female manufactured trade items as dressed "deer and buffalo skins."

The labor issue is clouded by the question of ownership of the home. Although women manufactured the family home, husbands "owned" or controlled it because it was the product of more than one wife's labor. A divorced wife would have left her former husband's remaining family with a badly damaged dwelling if she had been able to remove her contribution to it. Because women controlled only part of their work product, this labor issue needs to be more to clarify the question of female status.

It is difficult to measure changes in Illiniwek social practices because the tribe endured tremendous population losses after coming into direct contact with the French in 1673; fewer Indians resulted in fewer documents concerning them. However, rather interesting adaptations became observable for several marriage customs. For example, before meeting Europeans, Illiniwek men had become eligible to marry at age twenty-five but married at age thirty; women married at about twenty-five. After completing the French, however, men married before the age of twenty and women before eighteen. This circumstance caused Delliette to report, "The old men (the conservators of tribal traditions) say that the French have corrupted them." The tribe also experienced a decline in husbands taking more than one wife and in the rate of divorce. Finally, another Frenchman declared the number negligible a quarter of a century after Delliette noticed that unfaithful wives were numerous. These modifications indicate that contact with Europeans changed women's roles.

The industrious role and considerable power of Illiniwek women established their high status in the Illiniwek tribe. They attained social standing by bearing and nurturing children, constructing and tending homes, gathering wood and preparing food, dressing skins and tilling fields. They wielded power in their female venue and in their role as shamans. Marriage customs, gift exchange, and divorce options also testified to their lofty position in the tribe. Limits on female activity, however, illustrated the greater power and status of men. Women did enjoy considerable influence and standing in a system reserved for them, but they were ineligible for the higher-status positions available for men.

The subordinate position of females was emphasized in those conventions which prohibited their use of weapons reserved for men, their absence from raiding and the hunt, and the second-class status of their subsistence contributions. However, the most important of the elements limiting female power and status was their lack of control over their own sexual activity.

When men made derogatory comments about women, they declared that the female role was inappropriate. They exhibited the inveterate male habit of gendering male enemies as female or effeminate. Despite the derisive comments of men, however, Illiniwek women understood even if the French did not that, they were the slaves of the men.

Compiled by Dr. Neil Gale, Ph.D.