Records, Notes, and Images – Person Page {0}

23-09-261352 - John Henry JENKINS, 25, forestry, England, North Vancouver, s/o Harry Martyn JENKINS & Annie Maria HANCOCK, both b. England, married Margaret Macdonald GORDON, 22, teacher, USA, North Vancouver, d/o William GORDON b. England & Charlotte Elvira BAKER b. USA, witn: D.M. JENKINS & Charlotte GORDON, both of North Vancouver, 2 Oct. 1923 at St. Johns Church, North Vancouver

MARRIAGE ENTRY

23-09-261352 - John Henry JENKINS, 25, forestry, England, North Vancouver, s/o Harry Martyn JENKINS & Annie Maria HANCOCK, both b. England, married Margaret Macdonald GORDON, 22, teacher, USA, North Vancouver, d/o William GORDON b. England & Charlotte Elvira BAKER b. USA, witn: D.M. JENKINS & Charlotte GORDON, both of North Vancouver, 2 Oct. 1923 at St. Johns Church, North Vancouver

On 6 Jan 1945 Col. John Henry Jenkins was awarded the O.B.E. for his military service. In 1942 he was also awarded the E.D. (Efficiency Decoration). At that time he was 5' 7 3/4", brown hair and brown eyes.

In a newpaper article in the Elgin Courant and Morayshire Advertiser on Friday, 29 June 1860, Robert and his brother Thomas Chalmers MacDonald were tested in the Third Class of Latin Prose Composition. Thomas was second and Robert was fourth.

Ojibwe information

Joseph Chief_II Quewezaince HOLE-IN-THE-DAY

Father: Pugonaygeshig Chief_I Puinanegi HOLE-IN-THE-DAY
Mother: Mahnun
Birth: ABT 1824/1829
Death: 17 AUG 1868, Crow Wing, MN
Partnership with: Aheendahjewaybeq Ieendahjewaybeak
Child: Ignatius Minogeshigoonce Minogeshigoonce HOLE-IN-THE-DAY Birth: ABT 1850, Crow Wing,or Gull Lake,MN
Child: Louise Obezhegeshigoqua Fineday HOLE-IN-THE-DAY Birth: 1857, Crow Wing, MN
Child: Julia HOLE-IN-THE-DAY Birth: ABT 1864
Child: Carrie Madeline Kewetahbequay HOLE-IN-THE-DAY Birth: 1866/1868, Crow Wing,MN
Partnership with: (Unknown)
Child: Mary Elizabeth "Isabelle"Kenese HOLE-IN-THE-DAYÂ Birth: 29 AUG 1852, Crow Wing,,MN
Child: Rose HOLE-IN-THE-DAYÂ Birth:Â ABT 1868
Partnership with:Â Kahbegahnahbequa
Child: Michael HOLE-IN-THE-DAYÂ Christening:Â 20 AUG 1853, Crow Wing,,MN
Partnership with: Sahgemay
Child: Emily HOLE-IN-THE-DAYÂ Christening: 18 FEB 1855, St. Columba,White Earth I.R.,MN
Partnership with: Name_Not_Given
Child: Quodaince
Child: Obesaw Obezahn
Partnership with: Tebishcocumigoqu
Child: Kewetahjewaybequ
Child: John HOLE-IN-THE-DAYÂ Christening:Â 17 FEB 1861, St. Columba,White Earth I.R.,MN
Partnership with: (Unknown)
Child: Maria Antoinette HOLE-IN-THE-DAYÂ Birth:Â ABT 1862
Child: Maria Francoise HOLE-IN-THE-DAYÂ Christening:Â 13 JUN 1873
Partnership with: Ellen McCarthy MCCARTY
Child: Joseph Pugonaygeshig Woodbury HOLE-IN-THE-DAYÂ Birth:Â 1868
Partnership with: Equays Equayzaince
Partnership with: Neganacumigoquay
Child: (Child)
Partnership with: Waseya
Partnership with: Odahniew
Child: Name_Unknown (Annuity)
Child: Name_Unknown (Annuity)
Partnership with: (Unknown)
Child: Nodinance

Notes for Joseph Chief_II Quewezaince HOLE-IN-THE-DAY

!NAME: ':':-:) (ABT 1825 - AUG 17, 1868) Que we zaince [58:16] [V.R. #64][Powell 10/0278]!NAME: Hole in the day, Chief II (ABT 1825 - AUG 17, 1868) [58:16] [V.R. #64][Powell 10/0278]!NAME: Hole-in-the-Day, Chief Joseph (ABT 1825 - AUG 17, 1868) [V.R. #64]!GENEALOGY: Minnesota Historical Society, R.J. Powell Papers, Microf. M-455,Roll 10, Powell Genealogies, families #27:43, #58:5, #58:16!GENEALOGY_COMPILED_BY_VIRGINIA_ROGERS: Broken Tooth Genealogy, #17, #64born around 1825, perhaps near Crow Wing, Minnesota, killed AUG 17, 1868 near the Agency at Crow Wing. More has been written about Chief Hole-in-the-Day than any other Minnesota Chippewa Chief. Here I give only the history relating to his personal life. He and his father were members of the Bear Clan while his mother, of course, was of the Loon Clan. He became Chief in 1847 when his father died. He is said to have been 20 years old at that time. His interpreter and body guard was O-jib-way (WE-816) who is the ancestor of the many Parkers on the White Earth Reservation, and whose children married into this family. Chief Hole-in-the-Day owned three valuable pieces of land in Minnesota. One was a farm in Cass County just above the Old Agency. Another was a farm of approximately one square mile, north of the Agency at Crow Wing. He had a large two story house on this land which was burned down. The land his father had claimed was a maple woods between Gull and Round Lakes above Crow Wing. After Hole-in-the-Day's death an administrator was appointed to handle his estate. It was said that he left two widows and six children at the Crow Wing Agency, and one widow and one minor in Minneapolis. The estate was not settled until forty years later. Apparently his heirs received almost nothing. From the treaty of MAR 19th, 1867, Article 5: 'the annuityof $1,000 a year which shall here after become due under Article 3 of theTreaty of AUG, 1847, shall be paid to Chief Hole in the Day and to his heirs.'This was paid during his lifetime but evidently not continued after his death. It has been suggested that the money was for his band and not for himpersonally, however, there is other evidence that chiefs did receive money from treaties for themselves. I have found several wives for Hole-in-the-Day and there is ample testimony that he had plural wives. LaDoux, Naomi of White Earth, Minnesota,whose grandmother lived at Crow Wing, told me that after Hole-in-the-Day brought his white wife back from Washington, she lived downstairs in the bighouse and his Indian wives lived upstairs. The wives and children I have beenable to find are given below. The order of the wives is unknown.! Maynard Swan papers, photocopy (probably "The Man Who Lived Three Centuries"),p. 47, "Boy" spent his boyhood on the northeasterly shores of Gull Lake, wherethe Chief's rice bed preserves his name today as Hole-in-the-Day Lake. Hishome was probably at the Round-Gull thoroughfare; and the rather substantiallog cabin, with no floor, found occupied by Chief Wadena a quarter-centurylater, was probably Hole-in-the-Day's. A mile or so south was the famous Hole-in-the-Day Sugar Bush between Round and North Long Lakes. Here the father first built a substantial cabin on the Grundt-Hovde property in Ojibway Park;then "Boy" later moved several hundred yards east and built his own cabin onLot 13, owned at the time of present writing by Howard Goserud of Hugo,Minnesota. In 1836, a beginning was made on surveying the Sioux-Chippewaboundary agreed upon by those two Nations at the Prairie du Chien Treaty in1825; and Hole-in-the-Day moved to the mouth of Little Elk just above LittleFalls, to serve as an avante garde against Sioux encroachment. In 1838 he arranged to have his pre-teen son stab a little Sioux girl his own age, and scalp her while he was a guest in her home. This ever after gave Kwi-wi-sens aright to wear a red-tipped feather, and to sit in the highest councils withother warriors in the band. One of thefeathers in the bonnet of the presentportrait represents the innocent Sioux girl. When Pugona-geshig died in 1847,"Boy" took his place, and soon his name -- through pressure of white-mancustom. He then lived to play out the last great role of monarchy in the Ojibway Nation, signing the Treaty of Fond du Lac in 1847, the Treaty of 1855 which set up the Reservation system in Minnesota, and finally the Treaty of 1867 which created the White Earth Reservation, aolished others, and eventuallyended any Indian ownership of important lands in Minnesota.!Wisconsin Historical Collections, Vol. V, p. 387-399, Rev. Alfred Brunson,A.M., D.D., "Sketch of Hole-in-the-Day" WELSA_Genealogy_Sheets [B.I.A. Records, abt 1992], Red Lake,#501


************

I wish to thank Reverend C. H. Beaulieu of Le Sueur, Minnesota, for much of the material used in this chapter.

In the beginning of the nineteenth century, the Indian nations of the Northwest first experienced the pressure of civilization. At this period there were among them some brilliant leaders unknown to history, for the curious reason that they cordially received and welcomed the newcomers rather than opposed them. The only difficulties were those arising among the European nations themselves, and often involving the native tribes. Thus new environments brought new motives, and our temptations were increased manyfold with the new weapons, new goods, and above all the subtly destructive "spirit water."

Gradually it became known that the new race had a definite purpose, and that purpose was to chart and possess the whole country, regardless of the rights of its earlier inhabitants. Still the old chiefs cautioned their people to be patient, for, said they, the land is vast, both races can live on it, each in their own way. Let us therefore befriend them and trust to their friendship. While they reasoned thus, the temptations of graft and self-aggrandizement overtook some of the leaders.

Hole-in-the-Day (or Bug-o-nay-ki-shig) was born in the opening days of this era. The word "ki-shig" means either "day" or "sky", and the name is perhaps more correctly translated Hole-in-the-Sky. This gifted man inherited his name and much of his ability from his father, who was a war chief among the Ojibways, a Napoleon of the common people, and who carried on a relentless warfare against the Sioux. And yet, as was our custom at the time, peaceful meetings were held every summer, at which representatives of the two tribes would recount to one another all the events that had come to pass during the preceding year.

Hole-in-the-Day the younger was a handsome man, tall and symmetrically formed, with much grace of manner and natural refinement. He was an astute student of diplomacy. The Ojibways allowed polygamy, and whether or not he approved the principle, he made political use of it by marrying the daughter of a chief in nearly every band. Through these alliances he held a controlling influence over the whole Ojibway nation. Reverend Claude H. Beaulieu says of him:

"Hole-in-the-Day was a man of distinguished appearance and native courtliness of manner. His voice was musical and magnetic, and with these qualities he had a subtle brain, a logical mind, and quite a remarkable gift of oratory. In speech he was not impassioned, but clear and convincing, and held fast the attention of his hearers."

It is of interest to note that his everyday name among his tribesmen was "The Boy." What a boy he must have been! I wonder if the name had the same significance as with the Sioux, who applied it to any man who performs a difficult duty with alertness, dash, and natural courage. "The Man" applies to one who adds to these qualities wisdom and maturity of judgment.

The Sioux tell many stories of both the elder and the younger Hole-in-the-Day. Once when The Boy was still under ten years of age, he was fishing on Gull Lake in a leaky birch-bark canoe. Presently there came such a burst of frantic warwhoops that his father was startled. He could not think of anything but an attack by the dreaded Sioux. Seizing his weapons, he ran to the rescue of his son, only to find that the little fellow had caught a fish so large that it was pulling his canoe all over the lake. "Ugh," exclaimed the father, "if a mere fish scares you so badly, I fear you will never make a warrior!"

It is told of him that when he was very small, the father once brought home two bear cubs and gave them to him for pets. The Boy was feeding and getting acquainted with them outside his mother's birch-bark teepee, when suddenly he was heard to yell for help. The two little bears had treed The Boy and were waltzing around the tree. His mother scared them off, but again the father laughed at him for thinking that he could climb trees better than a bear.

The elder Hole-in-the-Day was a daring warrior and once attacked and scalped a Sioux who was carrying his pelts to the trading post, in full sight of his friends. Of course he was instantly pursued, and he leaped into a canoe which was lying near by and crossed to an island in the Mississippi River near Fort Snelling. When almost surrounded by Sioux warriors, he left the canoe and swam along the shore with only his nose above water, but as they were about to head him off he landed and hid behind the falling sheet of water known as Minnehaha Falls, thus saving his life.

It often happens that one who offers his life freely will after all die a natural death. The elder Hole-in-the-Day so died when The Boy was still a youth. Like Philip of Massachusetts, Chief Joseph the younger, and the brilliant Osceola, the mantle fell gracefully upon his shoulders, and he wore it during a short but eventful term of chieftainship. It was his to see the end of the original democracy on this continent. The clouds were fast thickening on the eastern horizon. The day of individualism and equity between man and man must yield to the terrific forces of civilization, the mass play of materialism, the cupidity of commerce with its twin brother politics. Under such conditions the younger Hole-in-the-Day undertook to guide his tribesmen. At first they were inclined to doubt the wisdom of so young a leader, but he soon proved a ready student of his people's traditions, and yet, like Spotted Tail and Little Crow, he adopted too willingly the white man's politics. He maintained the territory won from the Sioux by his predecessors. He negotiated treaties with the ability of a born diplomat, with one exception, and that exception cost him his life.

Like other able Indians who foresaw the inevitable downfall of their race, he favored a gradual change of customs leading to complete adoption of the white man's ways. In order to accustom the people to a new standard, he held that the chiefs must have authority and must be given compensation for their services. This was a serious departure from the old rule but was tacitly accepted, and in every treaty he made there was provision for himself in the way of a land grant or a cash payment. He early departed from the old idea of joint ownership with the Lake Superior Ojibways, because he foresaw that it would cause no end of trouble for the Mississippi River branch of which he was then the recognized head. But there were difficulties to come with the Leech Lake and Red Lake bands, who held aloof from his policy, and the question of boundaries began to arise.

I wish to thank Reverend C. H. Beaulieu of Le Sueur, Minnesota, for much of the material used in this chapter.

In the beginning of the nineteenth century, the Indian nations of the Northwest first experienced the pressure of civilization. At this period there were among them some brilliant leaders unknown to history, for the curious reason that they cordially received and welcomed the newcomers rather than opposed them. The only difficulties were those arising among the European nations themselves, and often involving the native tribes. Thus new environments brought new motives, and our temptations were increased manyfold with the new weapons, new goods, and above all the subtly destructive "spirit water."

Gradually it became known that the new race had a definite purpose, and that purpose was to chart and possess the whole country, regardless of the rights of its earlier inhabitants. Still the old chiefs cautioned their people to be patient, for, said they, the land is vast, both races can live on it, each in their own way. Let us therefore befriend them and trust to their friendship. While they reasoned thus, the temptations of graft and self-aggrandizement overtook some of the leaders.

Hole-in-the-Day (or Bug-o-nay-ki-shig) was born in the opening days of this era. The word "ki-shig" means either "day" or "sky", and the name is perhaps more correctly translated Hole-in-the-Sky. This gifted man inherited his name and much of his ability from his father, who was a war chief among the Ojibways, a Napoleon of the common people, and who carried on a relentless warfare against the Sioux. And yet, as was our custom at the time, peaceful meetings were held every summer, at which representatives of the two tribes would recount to one another all the events that had come to pass during the preceding year.

Hole-in-the-Day the younger was a handsome man, tall and symmetrically formed, with much grace of manner and natural refinement. He was an astute student of diplomacy. The Ojibways allowed polygamy, and whether or not he approved the principle, he made political use of it by marrying the daughter of a chief in nearly every band. Through these alliances he held a controlling influence over the whole Ojibway nation. Reverend Claude H. Beaulieu says of him:

"Hole-in-the-Day was a man of distinguished appearance and native courtliness of manner. His voice was musical and magnetic, and with these qualities he had a subtle brain, a logical mind, and quite a remarkable gift of oratory. In speech he was not impassioned, but clear and convincing, and held fast the attention of his hearers."

It is of interest to note that his everyday name among his tribesmen was "The Boy." What a boy he must have been! I wonder if the name had the same significance as with the Sioux, who applied it to any man who performs a difficult duty with alertness, dash, and natural courage. "The Man" applies to one who adds to these qualities wisdom and maturity of judgment.

The Sioux tell many stories of both the elder and the younger Hole-in-the-Day. Once when The Boy was still under ten years of age, he was fishing on Gull Lake in a leaky birch-bark canoe. Presently there came such a burst of frantic warwhoops that his father was startled. He could not think of anything but an attack by the dreaded Sioux. Seizing his weapons, he ran to the rescue of his son, only to find that the little fellow had caught a fish so large that it was pulling his canoe all over the lake. "Ugh," exclaimed the father, "if a mere fish scares you so badly, I fear you will never make a warrior!"

It is told of him that when he was very small, the father once brought home two bear cubs and gave them to him for pets. The Boy was feeding and getting acquainted with them outside his mother's birch-bark teepee, when suddenly he was heard to yell for help. The two little bears had treed The Boy and were waltzing around the tree. His mother scared them off, but again the father laughed at him for thinking that he could climb trees better than a bear.

The elder Hole-in-the-Day was a daring warrior and once attacked and scalped a Sioux who was carrying his pelts to the trading post, in full sight of his friends. Of course he was instantly pursued, and he leaped into a canoe which was lying near by and crossed to an island in the Mississippi River near Fort Snelling. When almost surrounded by Sioux warriors, he left the canoe and swam along the shore with only his nose above water, but as they were about to head him off he landed and hid behind the falling sheet of water known as Minnehaha Falls, thus saving his life.

It often happens that one who offers his life freely will after all die a natural death. The elder Hole-in-the-Day so died when The Boy was still a youth. Like Philip of Massachusetts, Chief Joseph the younger, and the brilliant Osceola, the mantle fell gracefully upon his shoulders, and he wore it during a short but eventful term of chieftainship. It was his to see the end of the original democracy on this continent. The clouds were fast thickening on the eastern horizon. The day of individualism and equity between man and man must yield to the terrific forces of civilization, the mass play of materialism, the cupidity of commerce with its twin brother politics. Under such conditions the younger Hole-in-the-Day undertook to guide his tribesmen. At first they were inclined to doubt the wisdom of so young a leader, but he soon proved a ready student of his people's traditions, and yet, like Spotted Tail and Little Crow, he adopted too willingly the white man's politics. He maintained the territory won from the Sioux by his predecessors. He negotiated treaties with the ability of a born diplomat, with one exception, and that exception cost him his life.

Like other able Indians who foresaw the inevitable downfall of their race, he favored a gradual change of customs leading to complete adoption of the white man's ways. In order to accustom the people to a new standard, he held that the chiefs must have authority and must be given compensation for their services. This was a serious departure from the old rule but was tacitly accepted, and in every treaty he made there was provision for himself in the way of a land grant or a cash payment. He early departed from the old idea of joint ownership with the Lake Superior Ojibways, because he foresaw that it would cause no end of trouble for the Mississippi River branch of which he was then the recognized head. But there were difficulties to come with the Leech Lake and Red Lake bands, who held aloof from his policy, and the question of boundaries began to arise.