Monday, August 10, 2015

National Guard

Upon visiting the National Guard site in Sault Ste. Marie, Michigan, I learned that the program in the Sault is geared at building bridges. That is their main assignment. They have many trucks that can transport the parts needed to construct a bridge. They can build a bridge in approx. 2 hours. The base is armed with artillary and various large equipment such as large bull dozers. Their uniforms appear to resemble the military. Women are also a part of the troops at the Sault field office. I was intrigued and impressed with the ability and honor the National Guard in Sault Ste. Marie, MI when they portrayed how they carried out their duties. I provided the following information about careers and the background concerning the development of the National Guard nationally.

Careers & Jobs
ACTIVE GUARD RESERVE

TRAIN, SUPPORT AND MOBILIZE IN THE ARMY RESERVE
Active Guard Reserve (AGR) Soldiers serve full-time and enjoy the same benefits as Active Duty

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Active Duty is similar to working at a full-time civilian job.
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Soldiers. With an Active Guard Reserve job, you receive full pay, medical care for you and your family, and the opportunity for retirement after 20 years of active service.

Active Guard Reserve Soldiers are stationed at thousands of Army Reserve

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The Army Reserve is more like a part-time job that enables you to keep your civilian career while you continue to train near home and serve your country.
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units throughout the United States.

Active Guard Reserve Soldiers work in these areas:

Recruiting

Public Affairs

Transportation

Quartermaster

Chemical

Military Police

Signal

Retention

Operational Research and Systems Analysis

Information Operations

Logistics

Operations

Judge Advocate General

Finance

Adjutant General

Engineer

Military Intelligence

Ordnance

Civil Affairs

Aviation

REQUIREMENTS

ENLISTED SOLDIERS
If you are an enlisted

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Enlisted Soldiers perform specific job functions and have the knowledge that ensures the success of their unit's current mission within the Army.
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Soldier

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The Army has three categories of Soldiers: Enlisted Soldiers, Warrant Officers and Commissioned Officers.
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interested in applying for an Active Guard Reserve job:

You must be discharged from your current component of the Army, Army Reserve or Army National Guard.

You must be at least 18 to 54 years old (you must not have reached your 55th birthday).

You must be in ranks SPC through MSG/1SG.

You must have accrued less than 15 years of active federal service.

You must be eligible for reenlistment or extension.

You must meet the medical fitness standards for retention prior to entry.

You must pass a Defense Central Investigative Index

You must NOT have been relieved from any duty assignment for cause in the 36 months prior to your application.

You must NOT have been involuntarily removed from Active Duty.

Commissioned and Warrant Officers
If you are an Officer

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Commissioned Officers are the managers, problem solvers, key influencers and planners who lead Enlisted Soldiers in all situations.
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or Warrant Officer

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A Warrant Officer is a highly specialized expert and trainer in his or her career field.
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applying for the Active Guard Reserve program:

You must be pending discharge from your component of the Army, Army Reserve or Army National Guard.

You must be in ranks 2LT through MAJ or W01 through CW4.

You must have completed the Officer Basic Course, if you have served less than five years in rank (Lieutenant or Captain).

You must have completed the Captain’s Career Course, if you have served more than five years in rank (Captain or Major).

You must have accrued less than 15 years of active federal service (qualified applicants may seek a waiver).

You must meet medical fitness standards for retention prior to entry.

You must pass a Defense Central Investigative Index.

You must NOT have received a referred Officer Evaluation Report in the 12-month period prior to the date of application or entry.

Active Guard Reserve BENEFITS
You’ll receive the same full-time pay and benefits as Army Active Duty

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Soldiers, including:

Medical benefits

Commissary/PX access

Full retirement after 20 years of active federal service

Education and tuition assistance available through the Army Continuing Education System and various other programs administered through the Department of Veterans Affairs

The AGR also offers these opportunities:

More than 6,000 training locations

Tour stability (three years on-station is the current average)

Professional development at Active Duty Army schools

Promotion opportunities

If you'd like to apply for the AGR program, visit the U.S. Army Human Resources Command website and search "AGR", or for Officer

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Commissioned Officers are the managers, problem solvers, key influencers and planners who lead Enlisted Soldiers in all situations.
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/Warrant Officer

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A Warrant Officer is a highly specialized expert and trainer in his or her career field.
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applicants call 1-502-613-6365 and for Enlisted

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Enlisted Soldiers perform specific job functions and have the knowledge that ensures the success of their unit's current mission within the Army.
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applicants call 1-502-613-5927.

West's Encyclopedia of American Law | 2005 | Copyright

NATIONAL GUARD

The National Guard is the term for the state-organized units of the U.S. Army and Air Force, composed of citizens who undergo training and are available for service in national or local emergencies. National Guard units are organized in each of the 50 states, the District of Columbia, and Puerto Rico. The National Guard units are subject to the call of the governor of their state or territory, except when ordered into federal service by the president of the United States. Entry into the National Guard is by voluntary enlistment. The National Guard is trained to work in conjunction with the active forces of the Army and Air Force. Much of its value comes from its service in times of peace, when the Guard provides emergency aid to victims of national disasters and assists law enforcement authorities during civil emergencies.
"Citizen-soldiers" have come a long way since the American Revolution. The Army National Guard has fought in every major war in which the United States has been involved, from the American Revolution to the vietnam war and the 2003 war in Iraq. Since the end of the Vietnam War, the Guard has been engaged in all U.S. national defense missions. Not only is the National Guard devoted to the defense of the United States and its allies, it is also involved in a number of other activities, such as dealing with emergencies like civil disturbances, riots, and natural disasters, and helping law enforcement agencies to keep illegal drugs off the streets.
After the American Revolution, the First congress of the united states did not consider the formation of a militia a top priority, and it disbanded the Continental Army. Congress did not officially debate the notion of a militia until the Constitutional Convention in 1787. The Constitution authorized a standing army in its Army Clause (art. I, § 8, cl. 12) and provided for a militia under the Militia Clauses (U.S. Const. art. I, § 8, cls. 15–16). Under the Constitution, the militia is to be available for federal service for three distinct purposes: "to execute the Laws of the Union, suppress Insurrections and repel Invasions." Congress is to organize and discipline the militia, and the states are to appoint officers and train the soldiers.
The National Guard, whose main responsibility since its inception had been the protection of colonial settlements, faced its first significant challenge when it tried to defend the settlements from Native American domination. In 1789, the federal government formed a War Department of approximately 700 men for the purpose of defending U.S. soil and its settlements from Native American attack. These small armies failed, and Congress responded to the failure of its small armies to fight off Native Americans in the West by enacting the Militia Act of 1792 (May 8, 1792, ch. 33, I Stat. 271 [repealed 1903]); this act was the militia's only permanent organizing legislation for more than 100 years. While the act governed the militia, the United States endured three wars—the war of 1812, the Civil War, and the Spanish-American War—and the militia was ineffective in all three. Congress replaced the act with the Dick Act of 1903 (32 Stat. 775) to transform "a frontier police force into a respected and modern fighting machine."
The Dick Act provided for an organized militia—to be named the National Guard—that would conform to the organization of the Army, be equipped through federal funds, and be trained by Army instructors. The act consisted of 26 sections and set forth new provisions that had previously only applied to the Army, but now also applied to the newly formed National Guard, including a nine-month limit for reservists' service on active duty, a provision that when on active duty, the reservists would be guided by Army rules and regulations and would receive the same pay as that given to Army soldiers, and a new requirement for the performance of 24 drills per year and a five-day summer camp. The act also gave states' governors certain powers over their Guard units, such as the power to excuse their troops from any of the drills or summer camp.
Congress amended and strengthened the Dick Act when it passed the National Defense Act of 1908, on May 27, 1908, ch. 204, 35 Stat. 399 (amending Dick Act of Jan. 21, 1903, ch. 196, 32 Stat. 775), which provided that the Guard could not only be called into services within or outside of United States territory but could also be called into service for as long as the president deemed necessary, no longer subject to a nine-month limitation. The National Defense Act of 1916 (June 3, 1916, ch. 134, 39 Stat. 166) separated the Army, the reserves, and the militia and "federalized" the National Guard.
Several years later Congress declared the National Guard a part of the Army, and the National Guard became solely authorized by the Army Clause of the Constitution when Congress passed the Act of 1933 (48 Stat. 149, 155). This act provided that reserve soldiers would no longer be drafted into federal service and that they would be ordered to active duty only if "Congress declared a national emergency and authorized the use of troops in excess of those of the Regular Army."
Since 1933 federal law has provided that persons who enlist in a state National Guard unit simultaneously enlist in the National Guard of the United States, a part of the Army. The enlistees retain their status as state National Guard members unless and until ordered to active federal duty and revert to state status upon being relieved from federal service.
The authority to order the Guard to federal duty was limited to periods of national emergency until Congress passed the Armed Forces Reserve Act of 1952 (66 Stat. 481), which authorized orders "to active duty or active duty for training" without any emergency requirement but provided that such orders could not be issued without the consent of the governor of the state concerned. The act also set forth the mission of the reserve components and defined some important terms. For example, the act clarified that the U.S. armed forces are the Army, Navy, Air Force, the Marine Corps, and the Coast Guard, and that the seven reserve components are the National Guard, the Army Reserve, the Navy Reserve, the Marine Corps Reserve, the Air National Guard, the Air Force Reserve, and the Coast Guard Reserve. According to the act, the purpose of the reserve components is to provide "trained units and qualified individuals to be available for active duty in the Armed Forces of the United States in time of war or national emergency, and at such other times as the national security may require."
Further, the act declares that "the National Guard … [is] an integral part of the first line defenses of this Nation [and must be maintained at all times]…. [W]henever … units and organizations are needed for the national security in excess of those of the Regular components …, the National Guard … shall be ordered into the active military service of the United States and continued therein so long as such necessity exists."
The legal basis of the National Guard is founded not only in federal constitutional and statutory law but in state constitutions and statutes as well. The original "militia," which eventually became known as the Army National Guard, began as a domestic force made up of untrained men led by political generals. The Army Clause of the Constitution gives Congress the power to provide and maintain a Navy and make rules for the government and regulation of the land and naval forces. The Militia Clauses of the Constitution authorize the states to organize the National Guard but give Congress the power to employ the Guard in the service of the country.
Article II, Section 2, of the Constitution states that the president of the United States is the "Commander in Chief of the Army and Navy of the United States, and of the Militia of the several States, when called into the actual Service of the United States."
The Framers of the Constitution authorized Congress to recognize a militia that was largely controlled by the states. The states generally have maintained control over the militia during times of peace but not during war or national emergency. However, after two state governors refused to consent to federal training missions abroad for their Guard units, the gubernatorial consent requirement was partially repealed in 1986 by the Montgomery Amendment, which provides that a governor cannot withhold consent for reservists to be on active duty outside the United States because of any objection to the location, purpose, type, or schedule of such duty. The Supreme Court affirmed the constitutionality of the Montgomery Amendment in Perpich v. Department of Defense, 496 U.S. 334, 110 S. Ct. 2418, 110 L. Ed. 2d 312 (1990). According to the Court, the Militia Clause of the Constitution granted independent rights to both the states and the federal government to train the militia. Congress is free to train the militia as it sees fit, provided it does not prevent the states from also conducting training.
Ultimately, the National Guard enjoys a dual status as both a state militia and as an integral part of the federal armed forces. Although the
Guard continues to perform important domestic functions, the federal government has ultimate power when it requires the National Guard for national defense.
In the 1990s and early 2000s, the significance of the National Guard as a major part of the country's national defense system increased. In 1991 more than 75,000 reservists participated in the first Gulf War ("Desert Storm"). Since that time, components of the National Guard have completed missions in Haiti, Bosnia, and Kosovo. After the september 11th terrorist attacks, more than 50,000 National Guard members were called upon to provide security at home and abroad. In 2003, National Guard members and reservists played a crucial role in the war against Iraq.

cross-references

Militia.

The Constitution of the United States, laws, regulations, policies, and other legal issues limit the use of federal military personnel in domestic support operations. Any Army involvement in civil disturbance operations involves many legal issues requiring comprehensive legal reviews. However, federal forces are authorized for use in civil disturbance operations under certain circumstances.

Pre-Columbus and Columbus' Era

After Columbus’ arrival to the Western Hemisphere others followed suit, and millions were dehumanized, families torn apart, societies collapsed and civilizations destroyed as the result of colonization. Mankind still suffers from the effects of the racist ideology that justified slavery, assimilation, discrimination, and genocide. For more than 500 years, the dominant culture has practiced discrimination and segregation based on skin color and gender, which in turn has prevented unity and has aided them to maintain their power and control. With every dark cloud, there is often a silver lining. Much can be learned from the mistakes of the past. As a result of past acts of destruction, it has been discovered that the Native American population has demonstrated extreme resilience.

Europe during the 1400s was a tumultuous place laced with corruption, greed and pandemonium. The population of Europe was sparse compared with that of today and was under the rule of kings and feudal governments. The aftereffects of the ruins of the Roman Empire blanketed Western Europe. Muslim rule prevailed in Spain from 756 until the 1400s. As a result, the Spaniards developed a formidable and brutal military culture to counteract the control of their opponents, the Muslims. Around the same time, the Catholic Church exercised monumental power across the majority of the European continent. During the enduring relationship between the Church and the Roman Empire, the elite took pride in defining themselves as superior, segregating themselves from non-Christian societies in and out of Europe. Christian and Muslim religious practices endemic in Europe during this time period were militant.

The Muslims were more tolerant of the Christians than the Christians were of them. The Muslims recognized their religious beliefs were based on Judaic traditions, and had similarities to Christianity. Both acknowledged Christ as a prophet and a conveyance of universal truth as revealed by God. According to the Muslims, it was their duty, as it was for Christians, to inform all humanity of this divine message. The struggle between the Muslims and Spaniards endured for nearly seven centuries and established the Europeans’ insight of how they should deal with non-Europeans. The Muslims constructed a formidable military force with the collaboration of many Muslim groups that led the way to controlling a major port city, Constantinople, in 1453. The takeover of Constantinople led the way to Muslim rule over much of Eastern Europe.

During this time of unrest, Christopher Columbus was born to an Italian weaver in 1451. Throughout much of his lifetime, Columbus became a man of deep-seated convictions. Columbus possessed strong Christian beliefs. He also believed he could travel west from Spain and reach Japan and China and held onto these convictions up until his death. For years he was persistent with trying to convince rulers of various countries in Europe to fund his expedition. He was not able to persuade the king of Portugal, or the rulers of England and France to fund his first voyage and spent years trying to convince Ferdinand and Isabella, rulers of Spain. The Spaniards and other European countries were preoccupied with taking over specific ports and land holdings from the Muslims.

Eventually, the Spaniards started experiencing military success and captured the port of Seville. A link to the continent of Africa was established, forming a base for trade and served as a conduit for expeditions against the Arabs in the Mediterranean area. In 1469, the marriage between Ferdinand and Isabella consolidated the armed forces of Castile and Aragon leading to the final annihilation of the Moors. The last Moorish king submitted to the rule of the Spaniards. Then the Spaniards overtook Grenada. Columbus was witness to this takeover in 1492.

On March 31, 1492, Ferdinand and Isabella strived to strengthen Christian influence in their kingdom by banishing Jews from Spain. The queen’s ruling applied to 300,000 Jewish people who did not practice Christianity. Many of the Jewish people avoided extradition by professing the Catholic faith. After the ruling was enforced, Jewish people suspected of infidelity concerning the Church were referred to as “marranos” meaning pigs. New laws were put into place and as a result Jewish blood was considered at fault for their Christian infidelity. Because they were tainted due to their bloodline, their sinfulness could not be eliminated by baptism. Thus, they needed to be banished.[i]

During this time of religious unrest, Columbus finally persuaded Ferdinand and Isabella to fund his first voyage. The rulers wanted to convert the natives to Christianity and the thought of a source of untapped wealth was another reason why they agreed to support Columbus in his ventures. He insisted on being appointed viceroy, meaning governor, of the newly discovered lands and demanded ten percent of the gold, spices, and trade that he found.

Columbus was never fully aware of the significance of his discovery. It was the precious metals and other finds that led to the rise of European capitalism in the newly discovered land. As a result, there was a gradual transfer of political and economic power from Europe to the Americas. Columbus made three additional voyages to unchartered lands before he was forced to retire because he lost his foothold with the ruling class. Columbus spent his last lonely years in Spain before his death in 1506.

Towards the end of the 1400s, a belief existed of a land resembling paradise far to the east of Europe. Mystical wonders like the biblical Eden and the fountain of youth were believed to exist. It was believed these faraway lands were free from the strife the Europeans faced at home. Initially, Columbus referred to the people he discovered in the Western Hemisphere as children of God. Columbus imagined his good fortune led him to the Golden Age. He wrote to his royal patrons after meeting the first inhabitants of the newly discovered land:

“So tractable, so peaceable are these people, that I swear to your Majesties there is no better nation on earth. They love their neighbors as themselves, and their discourse is ever sweet so and gentle, accompanied with a smile, and though it is true that they are naked, their manners are decorous and praiseworthy.”[ii]

The “Columbus as the discoverer” myth that has been handed down to the present day propagated the belief of which voices were to be listened to and which were to be ignored. Columbus never set foot on North American soil. The native peoples of the Caribbean, the discovered, were later portrayed as lacking feelings or thoughts. To explain as simply as possible, what happened over five hundred years ago was a group of heavily armed Europeans invaded a country to claim and control the lands of a large group of people, the indigenous.

Columbus found that riches were not readily obtainable, and did not want to return to Spain empty handed during his first voyage. He took it upon himself to capture many of the native people and take them back to Spain, hopeful of making a profit. A massive raid was conducted and 1,500 Arawaks [Tainos] were abducted. Men, women and children were imprisoned in pens, which were guarded by men and dogs. Columbus’ ships could not carry more than 500 slaves so only the ones considered the most valuable were loaded aboard. The Admiral told those under his command they could do what they wished with the remaining captives. The native people who were not wanted for any purpose were released and they ran in all directions like lunatics, women dropping their infants in the rush, running for miles without stopping, fleeing across rivers and mountains. The terror inflicted on them is unimaginable.

Of the 500 slaves taken to Spain, only 300 arrived alive. They were put up for sale in Seville by Don Juan de Fonseca, the archdeacon of the town. The slave trade proved to be unprofitable because so many of the slaves died. Columbus turned his focus to obtaining large amounts of gold. However, he continued to make the tribal inhabitants, slaves for his own use or to be sold, which in itself demonstrated that these native people possessed little or no value to the Spaniards.[iii]

The beliefs of the native people presented a paradoxical point of view to the Europeans. One side demonstrated a people who did not live within the confines of a civil society, lacking the concepts of marriage, property and law. Common ownership and a lack of selfishness are also trademarks associated with innocence and natural virtue. The laws that beset civility defined the boundaries between what was considered a savage existence and that of civilized society. The heightened awareness of these differences created confusion concerning people of color when the Spaniards discovered the New World. Many circumstances, such as the Black Death, military conflicts and the shift towards a market economy, also led Europeans to adopt a highly competitive mindset.

Bartolome’ de Las Casas was disheartened when he heard of the brutal treatment and exploitation inflicted on the native people. He based his beliefs on what he thought needed to occur in the new land, which involved the spreading of their interpretation of God’s word. According to Las Casas, that was why God permitted the discovery of this foreign land. He devoted his life to serving as an advocate for Indian people.[iv] However, there were stronger powers at play overriding his efforts.

In 1493, before the Pope turned over South America to the Spaniards, he gave them a proclamation. The Spanish conquistadores were ordered to read this declaration to the native people mandating that they should:

“… Recognize the Church as your Mistress and as Governess of the World and Universe, and the High Priest, called the Pope, in her name, and His Majesty in Her place, as Ruler and Lord King…

And if you do not do this… with the help of God I shall come mightily against you, and I shall make war on you everywhere and in every way that I can, and I shall subject you to the yoke and obedience of the Church and His Majesty, and I shall seize your women and children, and I shall make them slaves, to sell and dispose of as His Majesty commands, and I shall do all the evil and damage to you that I am able. And I insist that the deaths and destruction that result from this will be your fault.” [v]

This document removed all responsibility from the Spaniards and gave them authorization to do whatever they felt necessary to conquer and exploit the native people. Thus heinous atrocities were inflicted in the name of Christianity with the Pope’s blessing.

The takeover of native land and resources continued after Columbus made his discoveries. From 1519 to 1521 Hernando Cortes and 400 Spaniards set foot on the Yucatan peninsula. These Spaniards defeated an empire of 200,000 Aztecs. At the time of this invasion, 50,000 Aztec men were prepared for battle. The takeover was possibly made feasible by a rumor that Montezuma believed Cortes was the god Quetzalcoatl and that was how Cortes became feared and gained so much power over the Aztecs. This was the first time the Aztecs were exposed to horses and firearms. Another explanation for the depletion of the Aztec population involved disease, possibly after he obtained notoriety as their new found god.

A picture was painted demonstrating the beliefs and practices of the times when Columbus invaded the New World and claimed this land for Spain. He was following the instructions of the rulers of Spain and the Church. It has been extremely difficult to fathom that they felt it necessary to wield such brutality on people who welcomed them into their country. Gaining a better understanding of the mindset of the European culture with their strong competitive and military attitudes of this time period may help make things more comprehensible.

As much as Columbus’ actions appear deplorable, his actions did represent the mindset of the religious, political and economic forces of that time period. Celebrating Columbus’ discovery has provided validation for the abuse of the Western Hemisphere’s native people, the destruction of their societies, and the brutal enslavement of many people of color. Today, many tribal communities use Columbus Day as a day of mourning concerning what happened to their ancestors and to celebrate their unity against the oppression of the European culture. The only thing to celebrate is the 500 plus years of resistance.

[i] D’Souza, D. (1995). The End of Racism. New York: Simon and Schuster, 35.

[ii] Columbus was very aware of Ferdinand’s and Isabella’s commercial desires, so he had to get to work and capture the trusting Indians. It was estimated there were two to four million inhabitants on what is known today as

Haiti

. Recent estimate brings the number of inhabitants to eight million. By 1520, the population was reduced to 20,000 inhabitants. Wilson, J. (1998) The Earth Shall Weep: A History of Native America.. New York: Grove Press, 34.

[iii] Bigelow, B., and Peterson, B. (Eds.). (1998). Rethinking Columbus: The Next 500 Years. Wisconsin: Rethinking Schools, 19.

[iv] Fernandez-Armesto, F. (1991). Columbus. Oxford: Oxford University Press, 67-69.

[v] “The idea of reading this document could genuinely absolve the Spanish from all responsibility for their action now seems completely mad – and, indeed, it had its critics at the time, notably the great humanitarian churchman Bartolome’ de las Casas, who said it make him wonder whether to ‘laugh or cry.’ But at some level, if only the level of wishful thinking, it clearly satisfied some urgent need for the Conquistadores: in a world of manic legalism, where only adherence to the outward forms of the true faith was ultimately important and where everything could be forgiven by following a church-sanctioned mechanism, it was able to assure them of the justice of their cause and the salvation of their souls.” Wilson, J. (1998) The Earth Shall Weep: A History of Native America. New York: Grove Press, 36.

Traditional Period and Cultural Practices of the Annishaanabeg (Original people)

Traditional Period and Cultural Practices for the Anishaanabeg

Prophesies and Migration

The Anishanaabeg have a history dating back 50,000 plus years on the continent known as North America, also referred to as Turtle Island. Before the 1300s, the Ojibwe resided in the St. Lawrence River Valley area now known as Newfoundland. The future of the Anishanaabeg was foretold by the prophets of the Seven Fires. The vision included a move westward, or the Anishanaabeg would perish. Some of the native people scoffed at these predictions, and others believed these words to be true.

The seven prophets predicted a time during the Fourth Fire, when men with pale faces would visit their villages. If they came in peace offering gifts, life would be wonderful. The white people and the Anishanaabeg would share resources, knowledge, and build stronger communities. If the white people came with fire power and/or death faces, the Anishanaabeg will confront a doomed future. The death face and the brotherhood face may appear to be very similar. The Anishanaabeg were warned the brotherhood face could feign one of suffering; however, in reality these visitors’ hearts may be filled with greed for the riches of the land in which the Anishanaabeg were residing.

The Fifth Fire would be a time of great struggle for the Indian people and result in a vast depletion of their population. The Sixth Fire represented a time when the children were taken away from their homes and taught to adapt the practices of a different culture. The Fifth and Six Fires depended on what the white people did during the time of the Fourth Fire.

During the Seventh Fire, new people will emerge. These people will retrace their steps. These steps will take them back to the elders. Some of the elders will be silent out of fear. Many elders have fallen asleep and will awaken with nothing to offer and only a few may be available to guide other Anishanaabeg on their journeys. It was prophesized that if the white people chose the right road, the Eighth and final fire will be lit, which represents peace, love, and unity amongst all. If the white people make the wrong choice, then the destruction, which the Europeans brought with them when they came to this country, will cause much suffering and death to all of Earth’s people.[i] The Eight Fire may also represent a time of revelation when things, good and bad, will be revealed to all. Today, many Indian people believe the time of the eighth fire is quickly approaching.

Because of these prophecies, some of the people migrated northwest to the Quebec area. Others continued their migration to the west to the land where food grows on the water (wild rice), known today as Minnesota, or the Bahweting area, known as Sault Ste. Marie, Michigan. They fished, trapped and later were in the lumber business.

The Lenni Lenape were considered the original people and later were referred to as the Anishanaabeg. The Lenni Lenape were known as the Grandfathers, from whom many tribal nations such as the Ojibwe were derived. The migration has connected the Ojibwe to many other tribes such as the Blackfoot, Cheyenne, Cree, Shawnee, Miami, Passamaquaddy, Penobscot, and Wampanoag. During a more recent migration westward, the Ojibwe traveled with descendents of the Odawa and Potwatomi tribes and settled in Michigan.[ii] These three tribes were referred to as the Three Fires. Each tribe worked together to provide for the needs of all. They utilized similar dialects of the Algonquian language as a mode of communicating with one another. The joint cooperation of the Three Fires Confederacy ensured protection and control over the Three Fires’ territorial claims from other tribes. Today, these tribes are still referred to as the Three Fires. However, they function as separate entities lacking the unity that existed in the past.

Tribal Leadership

The Indian people had a form of leadership in place in which respect for all tribal members occurred naturally. The Ojibwe tribes as well as other tribal communities were made up of clan systems that served as a form of leadership. Seven original clans existed for the Ojibwe people. These have been, but are not limited to, the Crane, Loon, Fish, Bear, Marten, Deer, and Bird.[iii] Clan members believe they have a special relationship with the clan animal. This relationship delineated the specific role each member of certain clans possessed in consideration to tribal leadership. The clan system is still utilized today to varying degrees with various tribes.

All members of the same clan, blood relatives or not, were considered brothers and sisters. Members of the same clan could not marry. The clan and kinship networks created a blanket of security for the villagers, and created a strong commitment to giving and sharing that was endemic of the tribal culture. The Anishanaabeg lived in areas abundant with wild game, fish, and edible plant life such as berries, acorns, and fruit. The tribal people did not take this abundance for granted.

The abundance of food afforded the Anishanaabeg time to participate in various ceremonies. The villagers danced, sang, played games, and built the tools they needed for food gathering, farming and other necessities. They had an optimistic view about life in general and continually planned for their future. Cooperation was involved in providing sustenance for the village as a whole, and all able villagers worked diligently to provide for the well-being of the community.

Language

The origins of the Ojibwe language were associated with the Algonquian or Algonkin language groups. The language was derived originally from the Lenape people who defined the linguistic connection to those who were considered close relatives such as the Mohican, Nanticokes, Shawnee, Cheyee, Penobscots, Passamaquaddy, Wapanoag, Odawa, Potawatomi, Mesquakie and others.[iv] Language is a descriptive mode of communication for various cultures. One word can have multiple meanings. For example, the word bakade meaning black or blackened in the Ojibwe language can have a deeper meaning. The Anishanaabeg blackened their faces before they entered the woods on a vision quest to enhance their spiritual connections. Knowledge of the language is paramount to understanding the meaning of stories, prayers, and songs. Language and culture are intertwined.

Public speaking was practiced and perfected by many of the Anishanaabeg. The Ojibwe language explains human emotions and actions as well as natural phenomena. The speaker recalled events by using language to instill detailed images. The Anishanaabeg were good listeners also. It was considered a form of respect to listen intently to those who were speaking. Children were strongly encouraged to listen. They would be responsible for passing down the traditional information to their children and grandchildren. Children were taught to speak well and portray the exact meanings of what they wanted to relay to others. The stories and legends provided entertainment along with the teaching of valuable lessons and a way of providing historical information.

Stories passed down from the ancestors were laced with moral teachings such as not being greedy, the necessity of giving to others, and being kind and respectful. The teachings were often indirect, so the listener had to pay attention fully in order to develop an understanding of the message being conveyed. The Anishnanaabeg relied on oral tradition to teach many important lessons. The telling of stories was a way of relaying historical and cultural information in a tried and true method that has continued to be practiced today in many tribal settings.

Child Rearing Practices

Childbirth was celebrated with feasting. The child and mother were inseparable for the first year of the child’s life. During the traditional period, the educational process occurred in three phases. In phase one, a child would be strapped onto a cradle board, referred to as a dikinagan, for most of the child’s first two years to learn the life skills of observation and listening. They watched the adults in the village work and learned about the habits of people and animals. Their observation skills were enhanced as they matured from infant to a young child. Surrounded by nature, they observed and listened to the communication between animals and people. The art of listening was fostered further through seeking wisdom on their search to learn the deeper meaning of things. Today, listening and observation skills are still held in high regard with many Indian people.

The second phase began at approximately age seven. From one year of age until adulthood, girls were cared for and nurtured by their mothers, grandmothers, and aunts. All female adults in the village, other than their mothers, were considered aunts, and all these caregivers provided training to prepare them for adulthood. They received training on how to raise crops, to gather plants and berries for food, and to provide other necessities for the home. Another lesson involved how to make nets for fishing. The making of fishing nets consisted of gathering basswood or nettle cord, learning how to dry these materials, separating the fibers by wetting them and drawing the fibers through their mouths, how to roll the fibers, and how to tie the netting fiber in different patterns to enable the fisherman to catch different kinds of fish.

Young women were trained on how to tan animal hides, which included the removal of flesh, washing off the blood stains, soaking the hide, scraping off the fur, soaking the hide in deer brains, scraping the hide again, and then stretching the hide on a wooden frame. Tribal women also needed to learn how to use the bow and arrow so they could provide protection for the children and themselves when the men were away on hunting expeditions. Many tribal women were proficient in hunting and fishing.

At the age of seven, fathers, uncles, and older male cousins provided boys with lessons on hunting and fishing. Concerning the construction of canoes, boys were taught how to remove bark from birch trees and how to shape the wood for flooring and gunwales. They were given instruction about how to gather and combine spruce resin with grease and black powder of cedar to coat the canoe as an adhesive and sealant. Another important lesson involved learning how to make bows and arrows used in hunting. When the young male had his first successful kill, the whole village celebrated. The kill was served as the main part of the feast.

The third phase of the educational process consisted of the search for wisdom. The search extended into late adulthood. This involved a quest to know the entire story of things, events and happenings from the simplest to the most complex, through the many layers of meaning; learning the whole of things.[v]

The elders, adult males and females provided teachings to prepare the youth for their path in life. It was important to learn how to live in a gentle way with humbleness and respect accomplished through prayer, fasting, and listening to everything. The beliefs associated with the path of life included the following:

· Honor Gitchi Manito (The Creator).

· Honor elders.

· Honor our elder brothers (all animals are considered to be elder brothers because they were here before humans, and they are relied on for teachings, as well as for sustenance).

· Honor women.

· Keep promises and uphold pledges.

· Show kindness to everyone.

· Be peaceful in body and spirit.

· Be courageous.

· Be moderate in dreams, thoughts, words and deeds.[vi]

Children were disciplined in many ways. They were ignored if they were tale bearing, and scolded if caught lying. When children quarreled with their peers, they would not be permitted to play with those children. Stealing usually resulted in the child returning the stolen object to the person it was stolen from. Older children often received spankings for stealing. Sometimes fear was used, but not to the extent that it was harmful to the children. Instilling fear about certain things was often a safety measure. For example, to prevent children from playing on a hill that was considered dangerous, the parents would put a scarecrow at the top of the hill to scare them, and the children never went back to the hill again.[vii]

Boys and girls could play together when they were younger, but as they matured, it was not allowed. The children would copy the adults doing various chores, such as housekeeping, caring for dolls, hunting, fishing, and dancing to prepare them for adulthood. All age groups participated in a variety of games of chance and games involving dexterity, such as lacrosse. The use of games served as a part of the learning process.

The purpose of traditional Ojibwe educational practices was to prepare the young people to provide for the needs of the community. Children were also taught how to develop a meaningful relationship with the Great Mystery. These teachings were part of the balance of their life journeys and beyond into eternity. If one only learned about life skills without the benefit of obtaining knowledge about the spirit, it was believed this individual would live a life without purpose or any significant meaning. The entire village provided care, supervision, and instruction to the children. Essentially, all adults were responsible for the security and protection of all the children in the village. Also of equal importance in the learning process was the exploration of everyone’s roots.

Creation Story

            The Anishanaabeg, like other cultures, had a creation story that was continually recited to provide lessons for all tribal people. In the beginning, Gitchi Manito created the universe as we know it today. He created Grandfather Sun and Grandmother Moon, Mother Earth and Father Sky. On the earth, he created all things, living and nonliving. He created life on the earth, in the sky, and in the water. He created the plants, rivers, four-legged and winged creatures, and the swimmers. After this was done, he created one of the greatest mysteries of all, the four seasons, to bring harmony and balance to all.
            After all creation of animate and inanimate entities was completed, then the Creator made man. After he created the first Anishanaabe, the Creator instructed him in a dream to name all things in the language given to him, Anishinaabemowin. So the first man went about his journey and named all things he saw, the animals, insects, birds and fish. He told Gitchi Manito in a dream he finished what was requested of him. Then the Creator gave the first man his name, which was Nanaboozho. Whenever the Anishanaabeg meet and greet one another, they say a part of his name, Boozhoo, meaning hello.
            The creation story tells how the Anishanaabeg originally migrated to the Great Lakes region from the East Coast. The Anishanaabeg resided peacefully until the villagers became restless and unsettled. Selfishness and competitiveness took over the lives of these inhabitants. The Anishanaabeg were at war with one another and they were not on the red road. Hatred and other forms of dysfunction ran rampant through the entire Anishanaabeg nation. The creator looked down at these settlements and decided to cleanse the earth with water to renew the earth, its inhabitants and begin anew. Many creation stories contain a flood as a part of the cleansing process.

After this cleansing, Nanaboozho found refuge on a log with many animals. All of these animals tried to swim to the bottom to retrieve a piece of dirt to rebuild a land base. Many of them tried and failed. Then, the smallest, weakest of the four leggeds was able to accomplish what the other animals could not. That animal was the muskrat. However, the muskrat gave its life to bring up the dirt, which saved all the other animals and Nanaboozoo. The muskrat’s lifeless body floated to the top of the water with the dirt clenched within his little hand. Nanaboozoo placed this dirt on the turtle’s back and created the land, which today is referred to as Turtle Island.[viii] The telling of creation stories has carried significance throughout the history of the Anishanaabeg.

Spiritual Practices

The most important event in an Indian child’s life was, and continues to be with many tribal entities, the receipt of personal identity through a naming ceremony. The given name permitted the child to have a place by the tribal fire and be a part of the tribal thoughts and discussions. The name was a gift from the spirits, inherited through a naming ceremony by the person bestowing the name, usually soon after the child’s birth. The given name was to be respected for its origin within the tribe and cherished by the one receiving it. The children’s names would come to the leaders and other adults in the village through dreams and visions. Sometimes children would receive the name of a namesake who passed on. Two people in the same village could not have the same name simultaneously.[ix]

Dreams were considered significant, so children were taught at an early age how to take notice of them. By examining their dreams closely, predictions of good and bad events and other necessary information could be derived. While they were still innocent, they were encouraged to walk alone in the woods to commune with their spirit guides. Their faces were blackened with coal before they ventured on this journey. Fasting also occurred during the time the young men and women were coming of age to assist with seeking direction for their adult years.

Ceremonies were held to celebrate various stages in the lives of the villagers.

Ghost suppers were held to honor those who passed on. The ghost supper has been a traditional fall ceremony of Anishanaabeg people throughout history. The time when leaves are falling on the ground was considered a time for remembering and honoring those who walked on. The ghost supper has been held in many different ways. One common denominator includes the serving of the favorite foods of the ones who are being remembered. Usually a place is set at the table for the one(s) who passed on. The plate was fixed with a variety of the loved one’s favorite foods and left for the entire evening.

Ancestry has been paramount for Anishanaabeg people. Ghost suppers served as an avenue for family stories and fond memories of the deceased. Families would visit another home and eat the food they prepared. Then that family would be invited to their home and so on. This fostered community awareness, and encouraged community trust and sharing.

The sweat lodge ceremony was another way Indian people united for a common purpose, which was to commune with the Creator and other spirit guides. Other tribal entities may conduct sweat lodge activities in a different manner. The sweat lodge ceremony served as a vehicle to give thanks, and pray to Gitchi Manito and the attendees’ spirit guides. These ceremonies continue to be held today.

The lodge is constructed in a dome shape and made from bent poles and covered with animal hides. Today, tarps are often used. The door is located on the east side of the lodge. The east represents new beginnings and is where the sun rises. Attendees are instructed to enter the lodge in the eastern door and circle around clockwise until they are sitting next to the person who entered before them. Minimal clothing is appropriate to permit the spirit guides to roam freely within a person’s psyche and body. Jewelry is not permitted because it may distract the spirits.

The leader of the lodge gives direction on how each person is to enter the lodge and what order they will be sitting in the lodge. The leader instructs the fire tender to bring in the grandfathers, which are the hot rocks that have been heated by the sacred fire. The gathering of these special stones is a ritual in itself. Only the leaders of the sweat lodge can gather the rocks.

The tender of the fire distributes one rock or a few rocks at a time and the attendee(s) may greet the grandfather by saying “Boozhoo Mishomis.” Sometimes the leader is the only one who says the greeting to the grandfathers as they are passed into the lodge. The leader sprinkles water on the rocks and then caresses the rocks with sweet grass. After the rocks are brought into the lodge, the door is closed. Songs are sung with the beating of a drum to call in the spirits.

Each person is given a chance to speak after the songs are sung. Each speaker introduces themselves after saying Boozhoo Gitchi Manito, which is saying a formal hello to the Creator. The introduction includes the persons name and totem (dodem) in the native language. Prayers for themselves or others in need would be said last. It is important to give thanks first to show appreciation for all the Creator has provided. Some of the things attendees would be thankful for are the four leggeds, the air, water, and food the Creator has provided for all of his people.

The ceremony can last up to four rounds. A round consists of each person having an opportunity to speak. The door is opened after each round. The attendees often drink cedar water. A private discussion may be held before and after this ceremony with the sweat lodge leader to explore answers to some of the questions an attendee may have. After the ceremony, a small feast is usually held and everyone partakes in comfortable banter with one another. Prior to eating, a small plate of food is prepared and offered to the Creator at the fire. The description of the sweat lodge ceremony is based on the author’s personal experience. Other tribal entities may conduct sweat lodge activities in a different manner. These ceremonies continue to be held today.

Pow Wows are also considered spiritual events and continue to be held throughout most of North America. They are a way in which the Anishanaabeg socialize and celebrate their heritage. The term “ pow wow” comes from the Algonquian derivative of “Pauau”. It originally meant curing ceremony. Pow wows signify a time in which Anishanaabeg could sing, dance, feast and give gifts.

The main emphasis of this spiritual practice continues to be with the powers of nature, which are Father Sun, Mother Earth, mountains, rivers, clouds and animals. The traditional female and male dancers celebrate Mother Earth’s gifts. Different forms of dancing are used to elicit rain for crops, preparation for hunting, food gathering, healing, and warfare as well as a way of extending respect and giving thanks. Many of these dances are handed down from generation to generation.

Another form of dancing is referred to as the jingle bell dancing. These dancers ward off illness and disease. The young woman or girl has a dream and is given instruction to become a jingle dress dancer during that dream. Today the bells for the dancer’s regalia are made from the tops of chewing tobacco containers. There are teachings to be learned prior to wearing the dress. Teachings involve the physical, spiritual, emotional and mental balance needed to walk a good road or the red road.

The Four Sacred Plants

The four sacred plants are used in many of the spiritual ceremonies. Four sacred medicines provide balance, protection and cures for the Anishanaabeg and other cultures throughout history. The four sacred plants are tobacco, sage, sweet grass and cedar. The plants carry much significance, such as their representation of the four directions and the four stages in one’s life. The four sacred plants have been used throughout history in spiritual and healing practices. Other herbs and spices are also used under the direction of a medicine man and other spiritual healers.

Tobacco (Samah) represents the Eastern direction, which is symbolized by the color yellow. It is used to establish a relationship between the energies of the universe, primarily the Creator. Tobacco has been used in offerings to the Creator as a medium of communication. Tobacco was offered to the Great Mystery when an animal or plant gave of itself. It can be placed on the earth after asking the higher powers to provide guidance. Tobacco holds vast importance with creating a bond between earthly and spiritual realms. Elders have given instruction to hold the tobacco in the left hand so it is closer to the heart. Tobacco is provided to medicine men and other spiritual leaders before they provide spiritual services. These services include the seeking of spiritual guidance, sweat lodge ceremonies, and spiritual and physical healing.

Cedar (Keezhik) represents the southern direction, which is symbolized by the color red. Cedar serves as a purifier. It is burned while praying to the Great Mystery during meditation. Many traditional women keep it in their left pocket. A person will have the stamina and courage to survive if times are difficult when the aroma of cedar is breathed in. Cedar is burned to bless and clean a house before moving into the home. The smoke has cleansing powers. Smudging occurs while the herb is being burned. Cedar is also boiled in water and served as a tea for healing purposes. Elders have given instruction to place cedar in shoes; then only goodness will come their way.

Sage is also considered to have cleansing and other spiritual properties. Sage (Sukodawabuk) represents the western direction, and is depicted by the color black. Native Americans have used sage in smudging for the release of unclear thoughts and the cleansing of their homes of bad spirits and negative energy. Smudging involves the burning of sage and the smoke is used for healing and cleansing purposes. Individuals using these herbs must have clear and admirable intentions. The root of the sage plant was used for healing by the Ojibwe in the following three ways: as an anti-convulsive, on wounds to stop bleeding, and as a stimulant. The Potawatomi used it as a poultice for sores persisting for long periods of time. It serves as a purifier and provides a signal to the Great Mystery of one’s need for help.

Sweet grass (Weengush) has also provided many healing and spiritual properties for those who use it, and represents the northern direction and the color white. It is also used for purification. Sweet grass symbolizes the hair of Nokomis Akin (Grandmother Earth). When sweet grass is braided, the three sections of the braid characterize mind, body and spirit. The smoke from burning sweet grass is known to be repugnant to all evil beings and deters their powers. It is tied with many sacred and cultural objects and events. When used as a smudge, the individual is to fan the sweet grass smoke first in front of the heart, second to the mind and third around their body and lastly return the smoke to the head. For example, the men’s traditional grass dance regalia are symbolic of this sacred plant. A braid of sweet grass is tied to the dancer’s belt. The colorful yarn or fringe that is a part of the regalia symbolizes sweet grass swaying in the wind as the dancer dances around the dance arena. Sweet grass has been used to make coiled baskets called unity baskets. The very small baskets were used to keep children’s naval cords in them.

The four sacred plants are often utilized in sweat lodge ceremonies, pow wows, ghost suppers, naming ceremonies and other spiritual practices. The four sacred plants complete the circle of life. Their smoke can provide cleansing for the mind, body, spirit and soul. They can remove negative energy and refresh those who use them. It has been very important for the Anishanaabeg and other cultural groups to bestow gratitude for all the Great Mystery has provided to them. Keeping the idea of gratitude in their minds and the proper use of all the sacred plants helps those who use these sacred plants to convey their personal meaning of thankfulness.

In the days before the United States and Canada were settled by Europeans, there were no political boundaries. Many of the tribes were nomadic hunters and gatherers. Weather and the availability of food sources played a role in deciding where the Anishanaabeg would live. The Indian people were industrious, prosperous and predominantly content. Prosperity consisted of being able to celebrate the abundance of food, support from community members, resilient leadership, and strong spiritual ties with the Great Mystery. Leadership in traditional Indian communities maintained solidarity amongst all community members. The Anishanaabeg practiced an undying gratitude for all bestowed upon them. In 1620, many European people settled in the Great Lakes area and the way of life of the Anishanaabeg changed drastically.

[i] Benton-Banai,E. (1981). The Mishomis Book: The Voice of the Ojibway. Minnesota: Indian Country Press, Inc., 89-93.

[ii] Peacock, T. and Wisuri, M. (2002). Ojibwe Waasa Inaabidaa: We Look In All Directions. Minnesota: Afton Historical Society Press, 23.

[iii] Benton-Banai, E. (1981). The Mishomis Book: The Voice of the Ojibway (Minnesota: Indian Country Press, Inc., 1981), 75-79.

[iv] Peacock, T., and Wisuri, M. (2002). Ojibwe Waasa Inaabidaa: We Look In All Directions. Minnesota: Afton Historical Society Press, 28.

[v] Ibid, 64-89.

[vi] Peacock, T.and Wisuri, M. (2002). Ojibwe Waasa Inaabidaa: We Look In All Directions. Minnesota: Afton Historical Society Press, 64-77.

[vii] Hilger,I. Chippewa Child Life and Its Cultural Background. Minnesota: Minnesota Historical Society Press,58.

[viii] Benton-Banai, E. (1981). The Mishomis Book: The Voice of he Ojibway. Minnesota: Indian Country Press, Inc., 30-35.

[ix] Densmore, F. (1979). Chippewa Customs .Minnesota: Minnesota Historical Society Press, 52.

Sharon Brunner

Monday, August 10, 2015

National Guard

ACTIVE GUARD RESERVE

TRAIN, SUPPORT AND MOBILIZE IN THE ARMY RESERVE

Active Guard Reserve Soldiers work in these areas:

REQUIREMENTS

ENLISTED SOLDIERS

Commissioned and Warrant Officers

Active Guard Reserve BENEFITS

NATIONAL GUARD

further readings

cross-references

Pre-Columbus and Columbus' Era

Traditional Period and Cultural Practices of the Annishaanabeg (Original people)

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