|
|
Post by madrock on Jan 23, 2012 6:12:44 GMT -5
She is the daughter of Wapasha I and the sister of Wapasha II.
She was born about 1779, place unknown. About 1792 she married Pierre La Pointe, a Canadian Frenchman. Two daughters were born of this union; (1)Pelagie and (2)Theresa.
(1) Pelagie first married Lewis Crawford, an Englishman and they had two children, a boy and a girl. She next married Antoine LaChapelle and they had eight children.
(2) Theresa married a Frenchman from Montreal. I don't have any information on the husbands name or if they had children. They left the area and must never have returned. This could be the reason for no further information.
- - - - - - - -
Excerpt from a probate file in Prairie du Chien regarding Etonkasahwee: [bracketed info is my edit]
Wabasha [II] the great chief of the Sioux had several sisters, one who married a Cananian Frenchman, her name being Etonkasahwee. She was a tall slender girl of a timid nature and retiring manners peculiar to these maids of the Sioux Indians. In her early youth she was chosen by Pierre LaPoint for his wife, her brother Wabasha [II] consenting to the marriage, which ceremony was conducted according to the customs of that time.
Excerpt from a probate file in Prairie du Chien regarding Pelagie:
"While they were still young he [Lewis Crawford] was called to England. After a few years, his brother came & bro’t Pelagia five thousand dollars, saying that his brother was dead & this money was to be used in educat[ing] his children, to send them to good schools. After they were sent away Etonkasahwee & Pelagia were left alone. Soon however Pelagia married the second time a Frenchman, Antoine LaChappelle, continued to occupy the home by the river. Eight children came to this couple, so that Grandma LaPoint was very busy, looking after the comfort & welfare of these dear grandchildren, all of the pure blond type."
Excerpt from a probate file in Prairie du Chien regarding Theresa:
Soon Theresa was sought in marriage by a Frenchman from Montreal & when she went away life ........very........for Etonkasahwee. [the last part of the sentence was unreadable.]
|
|
|
|
Post by mink on Jan 23, 2012 14:29:06 GMT -5
www.rootsweb.ancestry.com/~wioconto/theresaB.htm"...From my earliest recollections, I remember well Pierre LaPOINTE. He was born in Canada in about 1747 and came to Prairie [du Chien] in 1782. He was grand uncle to my father and my uncles, Francis and Peter LaPOINTE. About 1784 he took an Indian maid for his wife to whom were born four daughters, Palazee (Pelgia), Victoria, Susan and Theresa. Palazee (Pelgia) married a trader by the name of CRAWFORD. They had two children, a son (what became of him I don't know) and a daughter named Sophia who married a trader named MICHELL and went to Mackinaw and never returned. Palzee (Pelgia) separated from her first husband, CRAWFORD, and about 1817 married Antoine LACHABELLE. [Lachapelle]. By this marriage she had seven more children, Theresa, Theophilus, Peter, Bernard, Frederick, Pauline and Antoine, Jr. Theresa married B. W. BRISBOIS of Prairie du Chien, Theophilus, if living, is in a Madison insane asylum. He was a brilliant man and made insane by hard study. Peter lived and died in Prairie du Chien. Bernard committed suicide at the age of 30 years. Frederick now lives at Wabasha, Minn. Pauline is living at Atlanta, Ga., the widow of Dr. BEACH, formerly of Prairie du Chien. Antoine is living at the Winnebago Agency, Blue Earth, Minn. To return to the children of Pierre LaPOINTE --- Victoria married Edward BEEZAN, Susan died young. Theresa married an officer stationed at the Fort Crawford. Pierre LaPOINTE was physically an athlete, strong man... tall, straight, well formed and very active. He never made money fast, he was always employed by others, instead of giving employment, he worked much of his time for the American Fur Company, and independent traders. He disliked farming but always made maple syrup in season (sugar), and died in Prairie du Chien in 1829. Myself and my sister, Louise DECHAMPE are the two olderst persons living in Crawford County, who were born within its limits."
|
|
|
|
Post by mink on Jan 23, 2012 14:56:29 GMT -5
I still haven't found out who Therese LaPointe married but a younger Therese of the family, daughter of Pelagie La Pointe Lachapelle, married Bernard Brisbois of Prairie du Chien. On his Wiki website, I found something odd about Pelagie's mother:
"Etoukasahwee's parents are listed as Gaa-dawaabide (Broken Tooth or DeBreche) and Obenege shipequay. Gaa-dawaabide was a long time Ojibwe Chief of the Sandy Lake village whose family belonged to the Aan'aawenh (Pintail) doodem or clan. Gaa-dawaabide (1750–1828), son of Biauswah II, was at the taking of Michilimackinac. He married Obeneg eshipequag. His sons were Maangozid (Loons Foot), Gaa-nandawaawinzo (Ripe berry hunter) and Zagataagan (Spunk) and daughters Charlotte who married Charles Oakes Ermitinger, Nancy (Keneesequa) born 1793 married 1822/23 Samuel Ashmun and a daughter who married Hole in the Day. He was principle spokesperson at Sandy Lake before 1805. The name DeBreche attributed to him is likely one of his sons as it was used at the signing of treaty in 1837 at Fort Snelling after his death."
MR, can you make something of this?
|
|
|
|
Post by hermin1 on Jan 23, 2012 16:39:34 GMT -5
mink: you have posted two contradictory records re. her ancestry.
the last posting coincides with what I found, that Etoukasahwee was Ojibway not Sioux.
Theresa LaChapelle married Mr. ? Beszan.(sp)
____________
correction: it was victoria who married Mr. Beszan, not Theresa.
|
|
|
|
Post by madrock on Jan 23, 2012 18:06:17 GMT -5
mink: you have posted two contraditiory records re. her ancestry. the last posting coincides with what I found, that Etoukasahwee was Ojibway not Sioux. theresa married Mr. ? Beszan. I've been wondering about this Etoukasahwee being a daughter of Wapasha I and the reason for starting this thread was to create discussion about her. The ending "wee" had me puzzled as to why it wasn't "win" in Dakota language for woman. It's been misspelled on various genealogies and I thought if she was Dakota it should be E- tonka-sah-wee instead of E- touka-sah-wee. I've added all known and supposed children of Wapasha I on the Wapasha Dynasty website as a "work in progress" to sort our the "actuals" with documentation from the "supposed" with no documentation. I didn't like listing "the wife of . . ." so I "created" names for this sorting process. The daughter that supposedly married Le Fils de Pinichon (Pennishon) I call Win'yan for woman just two days ago. Today on Ancestry.com someone has listed Win'yan Wapasha on their family tree! My god, I stated it was fictitious! There is some real horrible stuff on Ancestry.com and it's getting worse. A question. The "win" ending in Dakota means "woman." Is the "wee" ending an Ojibwe meaning for "woman?" |
|
|
|
Post by mink on Jan 23, 2012 18:50:44 GMT -5
mink: you have posted two contraditiory records re. her ancestry. the last posting coincides with what I found, that Etoukasahwee was Ojibway not Sioux. theresa married Mr. ? Beszan. In the "Rocque family" thread you mentioned it was her sister, Victoria, who married an Edward Beszan. Did they both marry someone named Beszan? |
|
|
|
Post by mink on Jan 23, 2012 19:13:15 GMT -5
MR, in the other thread, I gave the URL of an ebook dating back to about 1880. It was from the reminiscences in this book of Mr. Bernard W. Brisbois of Prairie du Chien I got the info that Pierre LaPointe had married a sister of Wapasha. Brisbois was a member of the family! He married a daughter of Pelagie LaPointe Lachapelle--and certainly must have known Pelagie, the Indian maiden's own daughter. Why would Brisbois have said he believed Pierre LaPointe had married a daughter of Wapasha if he hadn't heard it from his in-laws? This is very strange. I mean--Pelagie would never have claimed to be half Dakota if she was really Ojibway. These two nations were bitter enemies.
|
|
|
|
Post by mink on Jan 23, 2012 21:25:20 GMT -5
Now I have noticed that a researcher named Jimmy wrote on this site that Wapasha I had married an Ojibway woman and that Wapasha II was their son. If that is so, and the sisters of Wapasha II had the same mother, then they would have been Dakota on their father's side and of the Ojibway nation on the maternal side. MR and Hermin--what do you say?
------------------
the Tree at the Renville County Museum ,I believe has Wabasaw I marrying a Hochunk(Winnebago Woman).
if Wabasha the I was son of Wazikute/Pine shooter and the chippewa princess, then
Wabasha was 1/2 chippewa,1/2 Dakota and his children would be 1/4 chippewa,1/4 dakota and 1/2 Winnebago by the laws of Genetics.
if Wabashaw I born of the dakota man and the chippewa woman, married a chippewa woman, then his children would be 3/4 chippewa, and 1/4 Dakota.
|
|
|
|
Post by madrock on Jan 24, 2012 6:18:10 GMT -5
Now I have noticed that a researcher named Jimmy wrote on this site that Wapasha I had married an Ojibway woman and that Wapasha II was their son. If that is so, and the sisters of Wapasha II had the same mother, then they would have been Dakota on their father's side and of the Ojibway nation on the maternal side. MR and Hermin--what do you say? There are three main factors, and no doubt, several minor ones, for the confusion on the Chiefs Wapasha lineage. One, most everyone is eager to find and add something to their family trees and some fall prey to the false belief that if it's in writing, then it must be true. Two, Nelson's TRADE GOODS website, where he decided to re-number the Wapasha lineage adding three more "Wapasha's" before the commonly recognized Wapasha I of the early 18th century. Trade Goods offers a gold mine of data in those brief notes but the re-numbering has cause more confusion than good. Three, books written in the 19th century and other important documents like the 1855 mixed-blood script affidavits refer to an old Chief Wapashaw and the current Chief Wabasha. My "brain freeze" was this third one because I learned about the three most commonly recognized Chiefs at the same time so my brain wants to think Wapasha I when I see Old Wapasha. By the way, there are now 9 ancestry.com trees claiming the three day old fictitious "Winyan" as part of their family. Probably the only way to understand which Chief is which is identifying them with birth/death years included; as Wapasha I (1720-1806), Wapasha II (1769-1855) and Wapasha III (1812-1876). Another thing I'd mention is that Wapasha only became a surname in the late 19th century and hereditary Chiefs IV-VII are now called Wabasha. I, II & III had personal names and Wapasha/Wapashaw/Wapahasha/Wapasa was more title than surname. The various spellings are the fault of the day, various nationalities and intelligence of the white writers of Native history. But, what the hey . . . . if the genealogy was not such a puzzle, would it even be interesting! |
|
|
|
Post by madrock on Jan 24, 2012 6:25:09 GMT -5
MR, in the other thread, I gave the URL of an ebook dating back to about 1880. It was from the reminiscences in this book of Mr. Bernard W. Brisbois of Prairie du Chien I got the info that Pierre LaPointe had married a sister of Wapasha. Brisbois was a member of the family! He married a daughter of Pelagie LaPointe Lachapelle--and certainly must have known Pelagie, the Indian maiden's own daughter. Why would Brisbois have said he believed Pierre LaPointe had married a daughter of Wapasha if he hadn't heard it from his in-laws? This is very strange. I mean--Pelagie would never have claimed to be half Dakota if she was really Ojibway. These two nations were bitter enemies. "Why would Brisbois have said he believed Pierre LaPointe had married a daughter of Wapasha if he hadn't heard it from his in-laws?" The conflicting tradition or family lore is what drives anybody nuts ! |
|
|
|
Post by mink on Jan 24, 2012 10:31:32 GMT -5
MR, in the other thread, I gave the URL of an ebook dating back to about 1880. It was from the reminiscences in this book of Mr. Bernard W. Brisbois of Prairie du Chien I got the info that Pierre LaPointe had married a sister of Wapasha. Brisbois was a member of the family! He married a daughter of Pelagie LaPointe Lachapelle--and certainly must have known Pelagie, the Indian maiden's own daughter. Why would Brisbois have said he believed Pierre LaPointe had married a daughter of Wapasha if he hadn't heard it from his in-laws? This is very strange. I mean--Pelagie would never have claimed to be half Dakota if she was really Ojibway. These two nations were bitter enemies. "Why would Brisbois have said he believed Pierre LaPointe had married a daughter of Wapasha if he hadn't heard it from his in-laws?" The conflicting tradition or family lore is what drives anybody nuts ! It wasn't exactly lore back then. The mother-in-law of Bernard Brisbois was the actual daughter of Etonkasahwee/Etoukasahwee. So I think the mother-in-law, Pelagie Lachapelle, certainly knew who her native grandfather and uncles were. The family history wouldn't have had a chance to get muddled yet. |
|
|
|
Post by hermin1 on Jan 24, 2012 10:33:44 GMT -5
madrock and mink: I agree. I believe Brisbois. I just posted what I found on the net re. Etoukasahwee. The wee on the end is how you pronounce thewin at the end of a Sioux Woman's indian name.The name Etoukasahwee is how the name was pronounced.
I don't understand why you used the fictitious word Winyan, madrock.The daughter's name was Winona.She also had a descriptive name as well,but no one knows what it was.
The information on Chief Penichon or tocokokipeshni is posted at Mike Denney's web site, Mdewakanton Reference Site, in the Family Trees section.
|
|
|
|
Post by madrock on Jan 24, 2012 14:05:19 GMT -5
"Why would Brisbois have said he believed Pierre LaPointe had married a daughter of Wapasha if he hadn't heard it from his in-laws?" The conflicting tradition or family lore is what drives anybody nuts ! It wasn't exactly lore back then. The mother-in-law of Bernard Brisbois was the actual daughter of Etonkasahwee/Etoukasahwee. So I think the mother-in-law, Pelagie Lachapelle, certainly knew who her native grandfather and uncles were. The family history wouldn't have had a chance to get muddled yet. Good point. |
|
|
|
Post by madrock on Jan 24, 2012 14:19:17 GMT -5
madrock and mink: I agree. I believe Brisbois. I just posted what I found on the net re. Etoukasahwee. The wee on the end is how you pronounce thewin at the end of a Sioux Woman's indian name.The name Etoukasahwee is how the name was pronounced. I don't understand why you used the fictitious word Winyan, madrock.The daughter's name was Winona.She also had a descriptive name as well,but no one knows what it was. The information on Chief Penichon or tocokokipeshni is posted at Mike Denney's web site, Mdewakanton Reference Site, in the Family Trees section. I've not heard anyone pronounce "win" as "wee" so there's a tendency to pronounce it in my mind as how it's spelled in English. Thanks. Winona would be great if she was indeed the first born daughter. I don't have a "good' birth date on her. I'll check the Brisbois post again and also Mike's site in the Penichon posts. I don't like using "the wife of . . . ", especially when there may have been a second and third marriage and still no first name or personal name appears.. Later . . . . |
|
|
|
Post by hermin1 on Jan 24, 2012 14:33:45 GMT -5
mink: I apologize for my goof. it was victoria who married mr. Beszan, not theresa, her sister. Theresa married aU S army officer.
|
|
|
|
Post by madrock on Jan 24, 2012 17:01:44 GMT -5
madrock and mink: I agree. I believe Brisbois. I just posted what I found on the net re. Etoukasahwee. The wee on the end is how you pronounce thewin at the end of a Sioux Woman's indian name.The name Etoukasahwee is how the name was pronounced. I don't understand why you used the fictitious word Winyan, madrock.The daughter's name was Winona.She also had a descriptive name as well,but no one knows what it was. The information on Chief Penichon or tocokokipeshni is posted at Mike Denney's web site, Mdewakanton Reference Site, in the Family Trees section. I've not heard anyone pronounce "win" as "wee" so there's a tendency to pronounce it in my mind as how it's spelled in English. Thanks. Winona would be great if she was indeed the first born daughter. I don't have a "good' birth date on her. I'll check the Brisbois post again and also Mike's site in the Penichon posts. I don't like using "the wife of . . . ", especially when there may have been a second and third marriage and still no first name or personal name appears.. Later . . . . I've been reading the "Chief Tokocokipeshni/Penichon" posts and attachments for the past several hours. Great new stuff for me! I found, "An elder daughter of Wahpasha I, married Jean Pennishon, an early-day trader." This "elder daughter" could indeed be called Winona instead of my Winyan, but . . . . this says she married Jean Pennishon an early-day trader and not his mixed-blood son, "Le fils de Pennishon." Need to do some more thinking on this! Good stuff on Opechancannough too. I think I see now where Dale Nelson got his stuff for TRADE GOODS. I'm also going to be able to add to my "Earlier Chiefs" on The Wapasha Dynasty of the Algonquains migrating west to the "great river" and then on to Mille Lacs area. Thanks . . . . |
|
|
|
Post by hermin1 on Jan 25, 2012 12:51:26 GMT -5
From the History of Wabasha County. 1920. Chapter 3. pp16-23:
"the origins of the dynasty are shrouded inantiquity. Sometime in the early quarter of the 18th century, apowerful Dakota chief married a beautiful chippewa princess, and by her had two sons, both were raised as Dakotas, the eldest was Wabasha I. later returning to her own people, the Chippewas princess married a noted chippewa brave. one of the children born to this union was Mamongazida, famous chippewa Chief, who was the father of the more famous Wabajeeg,.thus the princess became ancestrus of two royal houses, one ruling the Mewakantons,the other ruling the Chippewas".
Other sources indicate that the princess returned to her people after hostilities between the Sioux and Chippewas occurred,but the sons stayed with their father.
|
|
|
|
Post by hermin1 on Jan 25, 2012 13:27:18 GMT -5
There were possibly two Pelagie Wabasaws then?
Augustin Aunge/aungie/Anger married Pelagie Wabashaw born 1775, daughter of Red leaf Wabashaw(born 1715 Cass lake, d. 1806 Root river,Houston,Minn) and unknown woman.http://mackhistory.com/genealogy/gp13.htm
Or was Pelagie married more than twice?
__________
correction: I meant to say that there were two women named Pelagie in the Wapasha line:
the gr.daughter of Wabasha the leFeuille,daughter of Pierre laPointe and Wapasha's daughter(Unk), and Pelagie, Wapasha's daughter.
|
|
|
|
Post by mink on Jan 25, 2012 18:16:57 GMT -5
I found an ebook called "History of Wabasha County". This is a bit from it:
"The lirst Wah-pah-sha was grandfather to the one removed from his Winona village by treaty in 1851-3. His memory is still held in great reverence by his descendants and the whole Sioux nation. His deeds of prowess and of benevolence are still preserved in traditions and songs that are sung by medicine-men or priests to the young of the tribe ; and even the Winnebago members of the Wah-pa-sha family have learned to sing them.
[song]
"Notwithstanding the esteem in which his memory is now held,
during his 'lifetime Wah-pa-sha became the subject of dissensions in his tribe, and leaving the cares of chieftainship principally to his son, he roamed at will with a small band of devoted followers of his own tribe, and a few Win-ne-bagoes, one of whom had married his sister Winona, and whose daughter Winona, called the sister of the last Wah-pa-sha (though but a cousin), played so important a part in the removal of the Winnebagoes in 1848. Old Wah-pa-sha
finally died at a favorite winter encampment on Root river, and
was taken to Prairie du Chien for burial."
Winnebago? Unless this writer got mixed up, he says the sister of Wapasha I was named Winona. I'll see if I can find more.
|
|
|
|
Post by mink on Jan 25, 2012 18:52:18 GMT -5
From the same ebook:
"Wah- pa-sha then called for the virgins and matrons to come forth, after
the manner still in vogue in Mexico, and for some time there was
the silence of expectation. Again the call was made for any virgin
to come forward and receive her reward. Two maidens came partly
forward, but, upon reaching the line of denunciation, faltered and
turned back from modesty or fear, when, at this crisis, We-no-nah,
the wife of the speaker, and eldest sister (or cousin) of Wah-pa-sha [II],
motioned to her youngest daughter, Witch-e-ain, a maiden of per-
haps fifteen summers, and then in confident tones challenged the
assembled throng to say aught, if they could, against the purity of
her maiden child.
No answer was given to this challenge, and, after repeated calls
by the crier of the assembly, Witch-e-ain came modestly forward
and was crowned goddess of the feast that immediately followed.
Her head was encircled with braids of rich garniture and scented
grass, and presents of colored cloths, calicoes, yarns, beads and
ribbons were lavished upon her as the tribe's representative of
purity. Her fame went out among the traders, and soon after that
vestal feast she became the wife of a distinguished trader. Like a
caged bird, she soon pined for her prairie home, and died of con-
sumption ere the leaves of spring bloomed to welcome her coming.
Her mother, We-no-nah, is still living,* and visits me occasionally.
* Since writing the above We-no-nah has gone to her spirit-home. She died
about November 1, 1882, and was buried near Trempealeau. It was she who
gave the notice to my brother's wife, Matilda Bunnell, that so excited the war-
spirit of the home-guard of Winona county."
ally, always referring to the good old times of the past, when she
was young and Wah-pa-sha in power. Her age is not known with
certainty, but it is probably at this time, 1882, not less than ninety
years. Cho-ne-mon-e-kah, Green-Walk, a half-blood Winnebago
brother of the girl, is still living, and the most exi>ert hunter of his
band.
Wah-pa-sha intimated, upon one occasion, his approval of any
choice I might make of a wife from among his people; and finally,
an unusual thing lor an Indian maiden to do, Witch-e-ain herself
told me of her dislike of the engagement made for her with the
trader, and asked me to take her as a fi-ee-will offering, saying that
as she was the niece of Wah-pa-sha she would be allowed to choose
between the trader and myself. I was compelled, kindly, to decline
her offer, but assured her of my high esteem and fiiith in the person
chosen for her by her mother. Not Rachael herself, in her highest
tragedy, could have thrown from her sparkling orbs such burn-
ing glances of hate as were shot forth upon-me by Witch-e-ain at
my refusal of her love. Such withering but silent contempt can
only be expressed by a woman scorned.
Years have passed, and trader and girl are both in the spirit-
world, or I would not speak of the incident; but in this article I
wish to show that, however different in customs, the Indians still
have universal feelings of nature, that make them akin.
At another feast Tom Holmes was so enchanted that he decided
at once to make the damsel his wife. His offers were accepted,
and, so far as I was able to trace his career, she appeared to have
made him a good wife.
Upon another occasion Major Hatch and myself visited Wah-pa-
sha's village in Indian disguise, and if our presence was recognized
it was not noticed.
Major Hatch was a man of the finest perceptions and most prac-
tical judgment. To a stranger he was polite, though taciturn, but
to his friends he was open and generous to a fault. The major's
descriptive power was quite remarkable. As early as 1859 he gave
me a description of the Yellowstone country, that I urged him to
have published, as well as some of his experiences among the Wah-
pa-sha, Sioux and Blackfeet Indians, with whom he had been inti-
mately associated, as trader and agent, for a number of years.
Tlie major was not indifferent to his literary attainments, for he was
a close student, but his reply was to the effect that no description
|
|
