Member of Reindeer Clan of Red Lake Chippewas; Dakota Nation Matriarch "Country Mother"

Anish Magazine article on The Red Bear Band of Pembina Chippewa Indians

Utinawassis Margaret Grant, Marguerite Ah-Dik Songab Okicheta Bottineau, and Marguerite Ah-Dik Songab Okicheta Bottineau were the matriarchs of The Dakota Nation, The O'Jibway Nation, and The Cree Iron Confederacy as the family of Chief Delonaise Atetaŋkawamduška Wáȟpe Šá and Chief A-ke-gui-ov Equay-say-way, Mamaangĕzide. His stepbrother Red Bear Miscomaquah, Chief Noka Nokay Kadwabida Broken Tooth and Chief Alexis Bobtail Piche skinned the white men who abused them. A man Charles Chartier once took their money and sold them. Briefly, this incited Chief Kaŋgidaŋ Mdokečiŋhaŋ, Little Crow I to start a war to rescue them. Modern history has ignored the story of the family of the three Starwoman sisters manipulated by greedy European businessmen to obtain access to their trading routes including The NW Trading Company, XY Trading Company, and Hudson Bay Trading Company.

"Sister of Chief Red Bear"

aka: Clear Sky Woman

Younger sister of Utinawassis Margaret Grant

Reservation to Red Bear, Chief of Chippewas. Letter from the Secretary of the Interior, relative to a reservation made to Red Bear, Chief of the Chippewas, by provisions of the ninth article of the treaty of October 2, 1863. [https://digitalcommons.law.ou.edu/indianserialset/2291/]

Most likely Direct Lineal Sister of Chief Kaŋgidaŋ Mdokečiŋhaŋ, Little Crow I, she lived the final years of her life with Little Crow Band of Kaposia Minnesota.

NOTE: Marguerite SON GABO KI CHE TA, of the AH dik do daun (Reindeer) Clan of the Red Lake Chippewas (Sister of Chief Red Bear); as listed in Canadian genealogical archives as sister of Chief Alexis Bobtail Piche Pesew Iskew and Chief Bobcat of the Assiniboine; her biological father was Delonais aka as Chief Delonaise Atetaŋkawamduška Wáȟpe Šá, her step father was Bajasswa II, The Dry One, her step fathers married to her mother of varying nations were Waubojeeg; Chief Isna-la-wica Red Cloud Maȟpíya Lúta; Teton Brule' Sioux Nation Grand Chief Untongarabar Black Bull Buffalo, Chief Louis Joseph Piche

Leader of the Midewiwin/ Longhouse religion in North America in her time.

Margaret was Lake-of-the-Woods Ojibwe. Her Indian name was Mah Je GwozSince or Son Gabo Ki Che Ta, which meant Margaret Clearing Sky or Clear Sky Woman. Margaret's mother was Ojibwe and her father was a captured Sioux warrior "Delonais" Wabasha I, Wakute Wazican /Pine Shooter. Her mother developed a marriage with Bajasswa II, The Dry One he fathered her brother https://www.geni.com/people/Chief-Miscomahquah/6000000082324758237?through=6000000082327519872. Margaret was the christian name given her, probably when she was baptized just before she married Charles, as was the custom. The marriage may have been validated or legalized at St. Boniface in 1820 after the arrival of the missionaries. She lived to an advanced age and died at her son Pierre's home in Osseo, the respected matriarch of a very extended family.

WFT Volume 3 Book 5382 Margaret's siblings were Pewanejet (m), Omanikay (f), Ahdickonss (m),LeBroche (m), Aceguemanche (m), Miskomakwa (old Red Bear the first), Oct2, 1863 treaty Red Lake Ojibawa tribe of the Pembanaus.

Among those who signed the Old Crossing Treaty of 1863 were Margaret'sbrother Mis-co-muk-quoh, Red Bear, Chief of Pembina, her son-in-law Joseph Montreuil Warrior of Pembina, and her son Pierre Bottineau.

Jay Menard has a copy of the application of Laura Bottineau Gray to the Department of the Interior, Office of Indian Affairs where she asks foran allotment of land on any Indian reservation or on ceded Chippewa land sect dated 1932. In this document where she has to prove her Indian blood,she starts with her grandmother Margarette Ahdik Songab, was first married to a full-blood Indian named Pewanakum, (Okitchita), by whom she had three childern, to-wit: Isabella (Mijigisi), Aysaobinais, and Kee-whi-tah-bin-ace. Margarette married Charles Bottineau for her third husband, on the marriage/children list it states Marguerite Son gabo kiche ta, of the Ah dik do daun (Raindeer) Clan of the Red Lake Chippewas.( Sister of Chief Red Bear).She was abandoned and sold to Charles Chartier before being rescued by Pewanakum and finally remarrying Charles Bottineau. Her desire was one Pembina Nation unified by the Mother of Nations.

1776 : Birth - Warroad, Roseau, Minnesota, United States 1790 : Marriage (with Cuthbert Grant) - Qu'Appelle, Saskatchewan, Canada 1792 : Marriage (with Charles Joseph Bottineau) 1792 : Marriage (with X Pewanakum) - Red River Valley on border of Minn., US & Canada 1794 : Marriage (with Peter Grant) 1797 : Marriage (with Charles Joseph Bottineau) - Winnipeg, Manitoba, Canada 1801 : Marriage (with Peter Grant) - Pembina, Dakota Territory, USA 1806 : Marriage (with Charles Chartier) 1812 : Marriage (with X Pewanakum) - Saint-Boniface, Quebec, Canada about 1813 : Marriage (with Charles Joseph Bottineau) - 1655153, 1654520, Quebec, Canada 1820 : Marriage (with X Pewanakum) - St Boniface, Quebec, Canada (Bet. 1812–1815) : Death - Ruperts Land, Red River, Manitoba, Canada May 1864 : Death - Ruperts Land, Red River, Manitoba, Canada

Aceguemanche(m), Miskomakwa(old Red Bear the first), 2 Oct 63 trty Red Lake Ojibawa tribe of the Pembanaus

1. Iasbella married Joseph Montreuille, sometimes spelled Montreuil, of which marriage the following children were born, to wit: Joseph Montreuille, Jr., Known as Savage Montreuille; Isabella Montreuille, 2nd: Alexis Montreuille; Jean Baptiste Montreuille, known as Toto; Margarette Montreuille who married John Brunelle; Marie Montreuille, who married Francois Lequier; and Alexandre Montreuille. 2. Ayakobinais, Second child of this marriage, married a full-blood Chippewa by whom he had several sons and daughters. 3. Kee-wih-tah-bin-ace, third child of this marriage, married and had children, names of which are unknown.

Margarette married Charles Bottineau for her third husband, on the marriage/children list it states Marguerite SON GABO KI CHE TA, of the AH dik do daun (Reindeer) Clan of the Red Lake Chippewas ( Sister of Chief Red Bear) Sources [https://www.gov.mb.ca/chc/archives/hbca/biographical/b/bottineau_ch...] [http://archiver.rootsweb.ancestry.com/th/read/METISGEN/2002-04/1018...] [http://archiver.rootsweb.ancestry.com/th/read/METISGEN/2002-02/1014...]

Was recorded in the Western Cree census with Black Mans Band, incorrect title for Little Crow Band of Kaposia, Minnesota with husband Charles Bottineau with Metis traders Joseph Chartrand. Clearsky was linked to all nations along the trade network and was used heavily to maintain trade routes as Mother of Nations. [https://books.google.com/books?id=2c6kCwAAQBAJ&pg=PT69&lpg=PT69&dq=...]

[http://www.mncig.org/tng/getperson.php?personID=I52620&tree=cghsm]

Country Wives: Marguerite Ahdik Songab Wife of Pe-wah-ah-kum (O-kit-chi-ta) a Chippewa, Peter Grant, and Charles Bottineau: Volume 3 Paperback – July 24, 2018 [https://www.amazon.com/gp/product/1724207873/ref=dbs_a_def_rwt_bibl...]

1.Date and place of Birth: Unknown, but we know she was born near Warroad, Mn She originally belonged to Ah Dik Do Daun or the Ahdik {Reindeer} clan of the Ojibwa or Chippewa Group in the Lake of the Woods area of Minnesota. 2. Parents: They were unusual in the sense that because the Ojibwa or Chippewas and the Sioux or Dakotas were the main tribes of Minnesota, and they were enemies.

   a. Father: The name, date and place of birth, and date and place of death of Marguerite ahkik Songab's father are all unkown. However, he was a Dakota or Sioux Indian warrior who was a captive of the Ojibwa tribe.

    b. Mother: The name, date and place of birth and date and place of death of her mother are unkown. She was a chippewa indian tho.

source: From the book"A Genealogy of Pierre Bottineau " Compiled by James W. Chesebro

Indian woman of the Kenistons tribe of Assineboine People of the Hair Hills; some say she was Chippewa; others say she was Cree. Note: I and my siblings grew up on stories told by our mother who always referred to the Indians as Cree so thats what i believe.

      She was born about  1780 in present  Winnipeg, Manitoba.  About 1797 she married Charles Joseph Botineau.  She died fairly young. 32 to 35 years of  age between 1812 and 1815 in Rupert's Land, Red River, Manitoba, Canada.  She probably died giving birth to her 7th child, a daughter who also died young.

Hair Hills State was a circular area, about 40 miles in Diameter, with midpoint slightly west of the Intersection of the 49th paraell and the 98th meridian, about 50 miles southwest of Winnipeg, Manitoba, Can.
The Hair Hill State would now be diveded almost in Half, by the international boundary dividing the U.S and Canada, with the northern half of Hair Hill state in Lower Central Region of Manitoba , Canada and the southern half in the N.E. Region of North Dakota.

Indigenous descendants of North America view lineage as the foundation of cultural identity.

The family is the central unity of the community, and the wise grandfathers and grandmothers are honored with respect.

Grand Chiefs negotiated Treaties with The United States of America asserting national sovereignty status, established national land boundaries, and established the Supreme Laws of the Land.

A ROYAL NATIVE FAMILY: TWO BROTHERS "Mamaangĕzide and Wáȟpe Šá"

One hundred years before the attack on Ojibwe maple sugar gatherers by Dakota raiders at Sandy Lake, one family’s alliance created a bridge of friendship between eastern Dakota villages and the western Lake Superior Ojibwe.

During this time, intermarriage between members of the Ojibwe and Dakota bands was a common practice that reaffirmed the peaceful commitment between the villages. Around the year 1720, Fox Woman Wabasha (Eshipequag) the daughter of Chief Jos Ojiibway, of the Reindeer Dynasty and Sandy Lake Ojibwe Band Chief Kadawibida No-Ka Gaa-dawaabide Broken Tooth Nooke “Bear” (Ka-ta-wah-be-dah Breshieu) met and married. The marriage unified the paramount leadership families of the Oceti Sakowin of the Dakota and Ojibwe Nations of The Great Lakes. From this union two sons were born, the eldest named Wáȟpe Šá and the younger Mamaangĕzide. 

Sadly for the family, the marriage of Wáȟpe Šá’s parents did not last long, as tensions along the indigenous borderlands flared and the alliance between their tribes fell apart, forcing mixed Dakota-Ojibwe households to separate. During these forced separations, “instances were told where the parting between husband and wife was most grieving to behold.” Wáȟpe Šá retained his Oceti Sakowin Dakota heritage and identity and stayed with his father’s village.

Knowing her life would otherwise be in danger, Wáȟpe Šá’s mother left to return to her kin living near Lake Superior at Lake of the Woods.

Together they had a son named Mamaangĕzide, and as he grew he earned a reputation as a leader
of the western Lake Superior Ojibwe. Mamaangĕzide was renowned for his hunting skills, and often extended his hunting expeditions deep into Dakota territory. This was especially dangerous because following the breakup of the Dakota-Ojibwe alliance, renewed tensions in the region saw a drastic increase in violence between the historic rival tribes. The tensions between the Dakota and Ojibwe created a corridor where hunters from both bands avoided going because of the great risk of attack.

In this narrow geographic space, the animal population rebounded and created a rich hunting region. Enticed by the opportunity to find plentiful game, Mamaangĕzide led a small group of “his near relatives, amounting usually to 20 persons, exclusive of children,” and embarked to the hunting grounds “near the borders of the Dakota country, in the midland district lying between the Mississippi and Lake Superior.”

This region was the geographical center of the Indigenous borderlands though Mamaangĕzide had hunted far from his main village before, this time the risk did not pay off. While the small hunting party made preparations for their hunt, Dakota warriors discovered and fired on the party. One of the Ojibwe was wounded in the second volley. The situation appeared desperate to Mamaangĕzide, and he called out in Dakota asking if his halfbrother Wáȟpe Šá was with the Dakota party. The Dakota paused their attack. After a long moment, Wáȟpe Šá stepped out from the tree line to meet with his Ojibwe half-brother, Mamaangĕzide, stopping the fighting between the two parties. The half-brothers shared the same Ojibwe mother, Fox Woman Wabasha (Eshipequag) yet their individual identities stemmed from the community in which they were raised.

Oceti Sakowin Dakota and Anishinabewaki Ojibwe village and kinship structures differed greatly from each other. Each man likely understood the concept of kin and obligation to kin differently, yet their shared maternal connection was strong enough to stop this particular skirmish. An individual’s connection to a large community was one of the keys to survival in the region, but each community was a collection of individual people who had agreed to band together.

The Ojibwe and Dakota differed in how these practices functioned, yet an individual’s need for community was the same for both tribes. While modern identity is made up of a web of affiliations, the nation-state is often the primary lens through which people understand themselves and others. In the Indigenous borderlands, nation-state identity was nonexistent, but that did not mean that there were no firm boundaries of identity that bonded some peoples together while separating others. Family kinship and village ties created these strong bonds and were centers of identity, as well as obligation. On certain occasions, like the meeting of Mamaangĕzide and Wáȟpe Šá, family ties could bridge the gap between cultures.

Mamaangĕzide and Wáȟpe Šá found peace. 

Mamaangĕzide daughter Claire Equaywid Ahdik Songab would marry his brother Wáȟpe Šá unifying the nations eternally through the Equaywid-Wáȟpe Šá bloodline, the principal leader of the Oceti Sakowin and Anisishinabe.  Claire Equaywid Ahdik Songab and Wáȟpe Šá would become parents of Chief of the Chippewas Pierre Misco Mahqua DeCoteau, Misko-Makwa Red Bear I; Ahdikons; Aceguemanche; Chief Noka Nokay Kadwabida Broken Tooth; Utinawasis "Star Woman" Margaret Son-gabo-ki-che-ta Grant; Angelique Woman LaBatte; Mary Etoukasah-wee Lapoint; Mdewakanton Dakota Chief Wahpehda Red Leaf Wáȟpe šá Wazhazha, II; Mah Je Gwoz Since Ah-dik Songab "Star Woman" and Marie Techomehgood Bottineau, Star Woman.

The brother of Mamaangĕzide and Wáȟpe Šá was called Chief Kaŋgidaŋ “Little Raven” Little Crow I. Chief Kaŋgidaŋ “Little Raven” Little Crow I is the father of Joseph Petit Courbeau III (Aisaince I) Little Shell I, who was the half-brother of Gay Tay Menomin Old Wild Rice (Red Wing I).

In a turn of intermarrying of leadership, Mamaangĕzide's father Chief Kadawibida No-Ka Gaa-dawaabide Broken Tooth Nooke “Bear” (Ka-ta-wah-be-dah Breshieu) was the half-brother of Chief of the Chippewas Pierre Misco Mahqua DeCoteau, Misko-Makwa Red Bear I. Chief of the Chippewas Pierre Misco Mahqua DeCoteau, Misko-Makwa Red Bear I mother was Claire Equaywid Ahdik Songab, the daughter of Mamaangĕzide. Claire Equaywid Ahdik Songab would have relations with Sandy Lake Ojibwe Chief Biauswah II Bayaaswaa "The Dry One" Bajasswa Thomme Qui Faitsecher, the grandfather of Mamaangĕzide. Red Bear I sister, Mah Je Gwoz Since Ah-dik Songab "Star Woman" was the daughter of Wáȟpe Šá and Equaywid. The family intermarrying practices unified a nation, preserved a bloodline, and established a royal native lineage.

Techomehgood is the younger sister of Marguerite Ah-Dik Songab Okicheta Bottineau and Utinawassis Margaret Grant.

https://www.familysearch.org/tree/person/details/G7BC-NCW

Techomehgood was an Indian woman of the Kenistino band of the Pembina Chippewa Tribe. The Chippewa proudly referred to themselves as Anishinabe meaning, “THE ORIGINAL PEOPLE.” The name Chippewa, is a mispronunciation of Ojibwa, Ojibway, Ojibwe, Salteaux, and Anishinabe, are all names that refer to the same group of people.

• Reference: MyHeritage Family Trees - SmartCopy: Mar 26 2024, 1:22:06 UTC

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Techomegood Marie of the Assiniboine Iron Confederacy was the highest-ranking female and matriarch of The Iron Confederacy. Her name means Star Woman in Nakota. Her sister Machequaiyance's name also means Star Woman in Dakota. Her sister Utinawassis's name also means Star Woman in Cree. When Techomegood died, Charles Bottineau married her sister Marguerite and her children were then absorbed into the new marriage clarifying the confusion of marriage.

Utinawassis Margaret Grant, Marguerite Ah-Dik Songab Okicheta Bottineau, and Marguerite Ah-Dik Songab Okicheta Bottineau were the matriarchs of The Dakota Nation, The O'Jibway Nation, and The Cree Iron Confederacy as the family of Chief Delonaise Atetaŋkawamduška Wáȟpe Šá and Chief A-ke-gui-ov Equay-say-way, Mamaangĕzide. His stepbrother Red Bear Miscomaquah, Chief Noka Nokay Kadwabida Broken Tooth, and Chief Alexis Bobtail Piche skinned the white men who abused them. A man Charles Chartier once took their money and sold them. Briefly, this incited Chief Kaŋgidaŋ Mdokečiŋhaŋ, Little Crow I to start a war to rescue them. Modern history has ignored the story of the family of the three Starwoman sisters manipulated by greedy European businessmen to obtain access to their trading routes including The NW Trading Company, XY Trading Company, and Hudson Bay Trading Company.

The Iron Confederacy was the largest Union of Nations in the history of the world. The Iron Confederacy or Iron Confederation (also known as Cree-Assiniboine in English or Nehiyaw-Pwat in Cree) was a political and military alliance of Plains Indians of what is now Western Canada and the northern United States. This confederacy included various individual bands that formed political, hunting, and military alliances in defense against common enemies.[1] The ethnic groups that made up the Confederacy were the branches of the Cree that moved onto the Great Plains around 1740 (the southern half of this movement eventually became the "Plains Cree" and the northern half the "Woods Cree"), the Saulteaux (Plains Ojibwa), the Nakoda or Stoney people also called Pwat or Assiniboine,[2] and the Métis and Haudenosaunee (who had come west with the fur trade). The Confederacy rose to predominance on the northern Plains during the height of the North American fur trade when they operated as middlemen controlling the flow of European goods, particularly guns and ammunition, to other Indigenous nations (the "Indian Trade"), and the flow of furs to the Hudson's Bay Company (HBC) and North West Company (NWC) trading posts. Its peoples later also played a major part in the bison (buffalo) hunt, and the pemmican trade. The decline of the fur trade and the collapse of the bison herds sapped the power of the Confederacy after the 1860s, and it could no longer act as a barrier to U.S. and Canadian expansion.

https://en.wikipedia.org/wiki/Iron_Confederacy

• Reference: MyHeritage Family Trees - SmartCopy: Mar 26 2024, 1:22:06 UTC