Artist Inspirations, part 3: The True Legacy of Chief Pontiac
- zhaawano
- 1 day ago
- 10 min read
Iskigamizige-giizis (Boiling Sap Moon) - April 29, 2025
Boozhoo! Occasionally, an individual of remarkable intellect and creativity, whether from the past or present, inspires me to create a painting, a graphic artwork, a piece of jewelry, a poem, or a song. Today, I would like to share with you the memory of a great Anishinaabe Inini who lived two and a half centuries ago, and whose altered name—distorted over time by countless unfamiliar tongues—remains widely recognized even today.
More Than Just a Car
For most gichi-mookomaanag (Euro-Americans), the name "Pontiac" is associated with a car, a city, and a lake. If you search "Pontiac" on Google to uncover the person behind the name, you'll understand my point. However, for many Original Americans, especially those from the Anishinaabe Nations, the search results are offensive symbols that highlight the insensitivity and arrogance of the dominant culture.
For the Anishinaabeg, the name OGIMAA OBOONIDIYAAK (or Chief Obwandiyag) holds a special significance and must always be spoken with respect and precision.
The name OBOONIDIYAAK, or OBWANDIYAG, or OBOITITIYAK, translates to “he halts (a canoe) using a spear handle.” This name was indeed appropriate, as OBOONIDIYAAK became known as the final stronghold of the Native cause against the growing influence of the Zhaaganaash (British) rule.
Oboonidiyaak, a formidable 18th-century freedom fighter from the Great Lakes region, gained recognition as one of the most successful Anishinaabe mayaa'osewiniwag (war leaders) in resisting the oppressive Zhaaganaash Empire. Decades later, the only Anishinaabe leader to surpass him in effectively uniting a powerful confederation of Indigenous Nations to erase the dominant footprint left by the gichi-mookomaanag on Turtle Island—and thereby alter the trajectory of American history—was a Shaawanwa (Shawnee) named Tecumtha, better known to the outside world as TECUMSEH.
Otter Clan
OGIMAA OBOONIDIYAAK was an Odaawa-Nishinaabe (Odawa) of mixed heritage who belonged to the Otter doodem (clan), a man of many contradictions. Known as a mysterious and intelligent politician and a formidable yet ruthless war leader, he was a gifted orator and a natural leader of men. Between 1762 and 1766, he united thousands of Anishinaabe warriors of the THREE FIRE CONFEDERACY and became renowned for his bold resistance against the arrogant European power—still inspiring many other Native Nations to follow him.
Three Fires
Ogimaa Oboonidiyaak displaying one of his numerous wampum belts, adorned with purple and white quahog clam shells, which he extensively used to persuade the Three Fires nations and at least eight other Indigenous Nations of the Great Lakes and the Ohio Valley to join him in attacking Zaaganaashag (British) settlements and fortifications. The fiberglass model is dressed in cloth, buckskin, fur, feathers, and brass, created by Jerry Rowe Enterprises of New York. Source: Great American Indian Leaders, Special Exhibit Catalogue: Encyclopedia Britannica U.S.A. 1968. Photo digitization by the author.
The THREE FIRE CONFEDERACY, also known as the THREE FIRE COUNCIL, is a longstanding political and military alliance among the Anishinaabeg peoples. According to the sacred birch bark scrolls of the Midewiwin, around 1200 summers ago, after they arrived in the Lower Peninsula of what is now Michigan during their westward migration from the Atlantic coast, three groups began to emerge from the Anishinaabe Nation: the OJIBWEG or Anishinaabeg proper, designated as ‘Faith Keepers’ and custodians of Anishinaabe religion and the Sacred Waterdrum of the Midewiwin; the ODAAWAA-NISHNAABEG (Odawa) or Trader People, who handled trade and sustenance; and the BODÉWADMIK (Potawatomi) or People of the Fire Pit, who were entrusted with the Sacred Ancestral Fire. (Occasionally, a fourth group, the MISI-ZAAGIWININIWAG or Mississauga, is recognized, though they are generally included with the Ojibweg.)
These three or four groups formed a loose political-military confederation known as the NISWII-MISHKODEWIN (Three Fires). While the niswii-mishkodewin had several meeting locations, Michilimackinac (an island between Lake Huron and Lake Michigan) became the favored meeting site due to its central position. From this island, the Council convened for military and political discussions and maintained connections with fellow Anishinaabeg and other nations. The Three Fires Council remains vibrant today, focusing on spiritual revival, preservation, and strengthening of the original Teachings, Rituals, Ceremonies, and Prophecies of the Anishinaabeg, all embodied in the Midewiwin, the Anishinaabe Lodge of the Good Hearted Ones.\
A Historic War of Liberation
Following the Seven Years' War between the Wemitigoozhiwag (French) and the Zhaaganaashag (British), the latter emerged as the leading foreign power on Turtle Island (North America). The Zhaaganaashag imposed strict regulations that prohibited the credit and gifts that the Native Nations in the Great Lakes region and the Ohio Valley had been used to receiving from the Wemitigoozhiwag, who had been their allies and trading partners. Due to the systematic contempt and racial hatred they faced from the Zhaaganaash military, along with the intense pressure from renewed westward migration of Zhaaganaash settlers, several Native Nations in the area northwest of the Ohio River—between Lake Superior and the lower Mississippi—responded by uniting under OBOONIDIYAAK.
Using the metaphor of an otter aggressively attacking beaver dams, Oboonidiyaak, who essentially portrayed himself as the gichi-mayaa'osewini (great war chief) of the Three Fires Council, targeted a vast fortified region stretching from the Ohio Valley in a wide arc to the cold and majestic shores of Gichi-ogimaa-gami (Lake Superior). Among the mayaa'osewiniwag who would become his most devoted supporters were Minevava and Maajiikawis from Michigan's upper peninsula, Wasson from Michigan's lower peninsula, and Sehakos of the Askunessippi (Thames River Ojibweg) of Southwest Ontario.
Oboonidiyaak's most significant ally from the east was Guyasuta, a prominent leader of the Mingo/Ondowahgah (Seneca). As early as 1761, the Ondowahgah Haudenosaunee began sending war messages to the Great Lakes and Ohio Country Nations, encouraging them to unite against the Zhaaganaashag. When Obwandiyag initiated war in 1763, the Ondowahgah were ready and swiftly joined him.
The Euro-Americans refer to the uprising initiated by Oboonidiyaak and his ally Guyasuta as a rebellion. For the Anishinaabeg, however, it was, and remains, a war of liberation.
Image above: Mishinigig Ogimaa ("Mighty Otter Chief"). This bolo tie, crafted from sterling silver and 14K gold, features a black leather lanyard and serves as an educational tool, not for sale. It is a tribute to Ogimaa Oboonidyaak. The three silver eagle tail feathers in Oboonidiyaak's scalplock represent the political and military power of the Three Fires. The ermine tails, made of mother-of-pearl, at the back of Oboonidiyaak's head, symbolize the Nations of the Confederacy: the Ojibweg, the Odaawaag, and the Bodéwadmik. The Misi-Zaagiwininiwag (Mississauga) are depicted by the smaller tail. The combination of silver eagle feathers and gold bear paws in the headdress signifies the pinnacle of spiritual and military power. The red coral "blood drops" symbolize the eight Zhaaganaash forts that Oboonidiyaak's allied forces destroyed in 1763. The stylized gold otter design on the side of Oboonidiyaak's head represents his doodem or clan and his remarkable fighting spirit. Finally, the two eagle wing feathers adorning the silver and gold tips symbolize the friendship and cooperation between the Anishinaabe Nations and the Nation of the Ondowahgah Haudenosaunee, represented by their main war leaders, Oboonidiyaak and Guyasuta. Jewelry and photography by ZhaawanArt.
Vision of the Wolf
The enigmatic influence that OBOONIDIYAAK wielded over numerous tribes and nations, leading to a temporary disruption of Zhaaganaash interests across vast territories, was partly rooted in a widespread Indigenous revitalization movement he helped organize. This movement was inspired by a vision received by a visionary from the Lenape nation. This vision involved a wolf spirit receiving directives from Keesh-she'-la-mil'-lang-up (Being That Thought Us into Being; the Great Mystery) to enhance the general well-being of all Indigenous Nations on Turtle Island. The wolf spirit instructed the Anishinaabeg Peoples to abstain from alcohol, avoid plural marriage and infidelity, make peace among themselves, shun black magic, and ultimately expel the Zhaaganaashag, along with their lifestyle and manufactured goods.
The powerful vision of the wolf that OBOONIDIYAAK adopted from the Prophet of the east, combined with his own formidable organizational skills and immense offensive power, caused the mighty Zhaaganaash lion to tremble. Before he was ultimately defeated, he and his Native and Wemitigoozhi (French) allies managed to capture no fewer than eight Redcoat forts in under six weeks, forced their enemy to abandon another, and placed two more under siege. All but Detroit and Fort Pitt fell to Oboonidiyaak's allied forces. Although what he himself called the “Beaver War” eventually ended in failure, it was a remarkable effort that nearly succeeded. Unable to convince some other Native Nations in the West to join his rebellion and lacking the anticipated support from the Wemitigoozhiwag, OBOONIDIYAAK quickly recognized the hopelessness of the situation. Faced with defections and no real prospect of a lasting victory, he finally signed a treaty with the Zhaaganaashag in 1766. The Native nations involved—the Three Fires Confederation, Lenape, Minisink (Munsee), Shaawanwaki (Shawnee), Myaamiaki (Miami), Giiwigaabaw (Kickapoo), Asakiwaki (Sauk), Wendat (Wyandot), and Ondowahgah (Seneca)—were deeply affected and once more at the mercy of the hated Zhaaganaashag. The extent of Zhaaganaash mercy had already been revealed three years earlier in a horrific form when army officers deliberately distributed smallpox-infected blankets and handkerchiefs to Natives during peace talks, with devastating success. This infamous act would go down in history as (probably) the first example of germ warfare on the face of Turtle Island.
End of a Dream
With the Beaver War at an end, the influx of Zhaaganash settlers into Anishinaabe Aki (Anishinaabe lands) increased considerably, and the old abuses and injustices towards the Native inhabitants continued until some leaders decided to go to war again. OBOONIDIYAAK, however, stayed true to his word and counseled peace. This caused the militants among the Anishinaabeg to distrust him and seriously diminished his prestige as a mayaa'osewini. Hereupon OBOONIDIYAAK retired to the Nation of the Illiniwak at Cahokia, accompanied only by a small band of relatives and loyal followers.
Following the conclusion of the Beaver War, the number of Zhaaganash settlers moving into Anishinaabe Aki (Anishinaabe lands) rose significantly, and the longstanding mistreatment and injustices against the Native inhabitants persisted until some leaders opted for war once more. However Oboonidiyaak remained committed to his promise and advocated for peace. This led the militant Anishinaabeg to distrust him, significantly reducing his standing as a mayaa'osewini. Consequently, Oboonidiyaak withdrew to the Nation of the Illiniwak at Cahokia, accompanied by a small group of relatives and loyal followers.
In 1769, Oboonidiyaak was cowardly attacked from behind and assassinated while visiting the French village of Cahokia in Illinois (in a village that is now a suburb of St. Louis, Missouri) by a member of the Peoria Illiniwek—perhaps in retaliation for a murder that Oboonidiyaak had committed earlier on a fellow Peoria in Detroit.
The clubbing and stabbing to death of OGIMAA OBOONIDIYAAK marked the end of the Anishinaabe dream of resisting the European conquest of Turtle Island. Although other ogimaag (leaders) would emerge and much Anishinaabe blood would be shed on the lands around the Great Lakes, their territory would ultimately be taken from them, and the spirits inhabiting the land would be permanently disturbed and dishonored.
A Story of Awakening
While OBOONIDIYAAK’S determination and inspirational spiritual leadership, notably through his clever use of metaphors involving the otter, the beaver, and the wolf, sparked a widespread liberation war, and he certainly contributed to spreading the resistance by dispatching numerous mizhinaweg (messengers) with wampum belts urging other Nations to join, he did not lead the uprising as a whole. Nevertheless, he ignited it with his bold actions and pro-Native spiritual appeal, which was the backbone of his liberation campaign against the despised Zhaaganaasag and earned him widespread respect and prominence, not only among the Anishinaabe Peoples but also among other Native nations.
Despite OBOONIDIYAAK's dark aspects and his legacy of horror and brutality, his remarkable story brought about some positive outcomes: his fight for freedom led the Zhaaganaash government to amend the policies that had triggered the conflict (the Royal Proclamation of 1763). Most importantly, he inspired other Native people not to submit to tyranny and to stand up for their identity and land rights. His example underscores the need to repeatedly tell his story to prevent the dulling of our modern society's collective conscience. OBOONIDIYAAK'S story, therefore, is a tale of awakening.
It's true: for most people, the name PONTIAC is associated with a line of shiny cars. Similarly, one could argue that his name serves as an uncomfortable reminder to the millions who now live on the once sacred lands of Turtle Island. The Anishinaabeg still remember his true name and know that OBOONIDIYAAK continues to haunt the land that was once theirs. There, his spirit and story, hidden in every rock, tree, stream, and lake, will persist in unsettling the collective amnesia of the dominant society, which has so far denied Oboonidiyaak's descendants a decent and worthy life.
OBOONIDIYAAK-NAGAMON / SONG FOR OBOONIDIYAAK
Mishinigig indaaw, Anishinaabe ogichidaag gichi-ogimaa
Miskwaajiibe bimose-miskamikomiikana
Waase-miskwakone ninjichaag
Dibishkoo-giiwedinang ninga niningishkowaag.
“I am the mighty otter, first leader of Anishinaabe protectors
Bloody ghost that stalks the crimson beaver path
My spirit burns bright with fire
Like the North Wind I will make them shiver."
— My personal song of honor to the spirit of Ogimaa Oboonidiyaak
Time Line
C. 1720-1725– OBOONIDIYAAK is born, probably in an Odaawaa village on the north side of the Detroit River (near present-day Detroit). His father was an Odaawaa Nishinaabe; his mother was Ojibwe Anishinaabekwe or perhapsMyaamiaki (Miami).
C. 1735 – OBOONIDIYAAK moves to the Canadian side to the site of the present-day Walkerville, Ontario.
1747– OBOONIDIYAAK becomes war leader of the Odaawaa Anishinaabeg.
1754-1755– OBOONIDIYAAK supports theWemitigoozhiwag(French) during the French and Indian War.
1755 – OBOONIDIYAAK takes part in the French and Indian victory over the Braddock expedition on 9thof July in 1755.
1760 – OBOONIDIYAAK agrees to let Zhaaganaash troops pass unmolested through Odaawaa territory to occupy Michilmackinac on condition that he should be treated with respect by them.
1762 – Outraged by the disrespect and brutal treatment by the Zhaaganaash military, OBOONIDIYAAK enlists support from almost all Native Nations that live northwest of the Ohio river for a joint campaign to expel the Redcoats from the formerly French lands. According to OBOONIDIYAAK ‘s plan, each Nation would seize the nearest Zhaaganash fortification and then join forces to wipe out the undefended settlements.
1763 – On April 27th of that year, OBOONIDIYAAK convenes a large council about 10 miles below Fort Detroit, now known as Council Point Park in Lincoln Park, Michigan. After the Native allies' unsuccessful attempt to capture Fort Detroit, OBWANDIYAG retreats to the Illinois Country. Despite his waning influence around Detroit, OBOONIDIYAAK gains prominence in the Illini and Wabash regions as he continues to promote resistance against the Zhaaganaashag (British).
1766 – OBOONIDIYAAK meets with the Zhaaganash superintendent of Indian affairs Sir William Johnson on the 25thof July at Oswego, New York. This heralds the end of OBOONIDIYAAK’S BEAVER WAR and the start of a formal truce between the Native allies and theZhaaganaashag.
1768 – With his reputation nearly lost among his own people, OBOONIDIYAAK is compelled to depart from the Odaawaa village on the Maumee River and relocates to live with the Illiniwak Nation in Cahokia.
1769 – OBOONIDIYAAK is murdered in the French village of Cahokia on April 20th. His remains are transported to St. Louis and interred in an unmarked grave.
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