Prairies are ecosystems considered part of the temperate grasslands and shrublands biome by ecologists, based on similar temperate climates, moderate rainfall, a composition of grasses and shrubs, rather than trees, as the dominant vegetation type. Temperate grassland regions include the Pampas of Argentina and Uruguay, the steppe of Ukraine and Kazakhstan. Lands referred to as "prairie" tend to be in North America; the term encompasses the area referred to as the Interior Lowlands of Canada, the United States, Mexico, which includes all of the Great Plains as well as the wetter, hillier land to the east. In the U. S. the area is constituted by most or all of the states of North Dakota, South Dakota, Nebraska and Oklahoma, sizable parts of the states of Montana, Colorado, New Mexico, Missouri, Illinois, Indiana and western and southern Minnesota. The Palouse of Washington and the Central Valley of California are prairies; the Canadian Prairies occupy vast areas of Manitoba and Alberta. According to Theodore Roosevelt: Prairie is the French word for meadow.
The formation of the North American Prairies started with the uplift of the Rocky Mountains near Alberta. The mountains created a rain shadow; the parent material of most prairie soil was distributed during the last glacial advance that began about 110,000 years ago. The glaciers expanding southward scraped the landscape, picking up geologic material and leveling the terrain; as the glaciers retreated about 10,000 years ago, it deposited this material in the form of till. Wind based loess deposits form an important parent material for prairie soils. Tallgrass prairie evolved over tens of thousands of years with the disturbances of fire. Native ungulates such as bison and white-tailed deer, roamed the expansive, diverse grasslands before European colonization of the Americas. For 10,000-20,000 years, native people used fire annually as a tool to assist in hunting and safety. Evidence of ignition sources of fire in the tallgrass prairie are overwhelmingly human as opposed to lightning. Humans, grazing animals, were active participants in the process of prairie formation and the establishment of the diversity of graminoid and forbs species.
Fire has the effect on prairies of removing trees, clearing dead plant matter, changing the availability of certain nutrients in the soil from the ash produced. Fire kills the vascular tissue of trees, but not prairie species, as up to 75% of the total plant biomass is below the soil surface and will re-grow from its deep roots. Without disturbance, trees will encroach on a grassland and cast shade, which suppresses the understory. Prairie and spaced oak trees evolved to coexist in the oak savanna ecosystem. In spite of long recurrent droughts and occasional torrential rains, the grasslands of the Great Plains were not subject to great soil erosion; the root systems of native prairie grasses held the soil in place to prevent run-off of soil. When the plant died, the fungi, bacteria returned its nutrients to the soil; these deep roots help native prairie plants reach water in the driest conditions. Native grasses suffer much less damage from dry conditions than many farm crops grown. Prairie in North America is split into three groups: wet and dry.
They are characterized by tallgrass prairie, mixed, or shortgrass prairie, depending on the quality of soil and rainfall. In wet prairies, the soil is very moist, including during most of the growing season, because of poor water drainage; the resulting stagnant water is conducive to the formation of fens. Wet prairies have excellent farming soil; the average precipitation is 10–30 inches a year. Mesic prairie good soil during the growing season; this type of prairie is the most converted for agricultural usage. Dry prairie has somewhat wet to dry soil during the growing season because of good drainage in the soil; this prairie can be found on uplands or slopes. Dry soil doesn't get much vegetation due to lack of rain; this is the dominant biome in the Southern Canadian agricultural and climatic region known as Palliser's Triangle. Once thought to be unarable, the Triangle is now one of the most important agricultural regions in Canada thanks to advances in irrigation technology. In addition to its high local importance to Canada, Palliser's Triangle is now one of the most important sources of wheat in the world as a result of these improved methods of watering wheat fields.
Despite these advances in farming technology, the area is still prone to extended periods of drought, which can be disastrous for the industry if it is prolonged. An infamous example of this is the Dust Bowl of the 1930s, which hit much of the United States great plains ecoregion - contributing to the Great Depression. Nomadic hunting has been the main human activity on the prairies for the majority of the archaeological record; this once included many now-extinct species of megafauna. After the other extinction, the main hunted animal on the prairies was the plains bison. Using loud noises and waving large signals, Native peoples would drive bison in fenced pens called to be killed with bows and arrows or spears, or drive them off a cliff, to kill or injure the bison en masse. Th
A missionary is a member of a religious group sent into an area to proselytize or perform ministries of service, such as education, social justice, health care, economic development. The word "mission" originates from 1598 when the Jesuits sent members abroad, derived from the Latin missionem, meaning "act of sending" or mittere, meaning "to send"; the word was used in light of its biblical usage. The term is most used for Christian missions, but can be used for any creed or ideology. A Christian missionary can be defined as "one, to witness across cultures"; the Lausanne Congress of 1974, defined the term, related to Christian mission as, "to form a viable indigenous church-planting movement". Missionaries can be found in many countries around the world. In the Bible, Jesus is recorded as instructing the apostles to make disciples of all nations; this verse is referred to by Christian missionaries as the Great Commission and inspires missionary work. The Christian Church expanded throughout the Roman Empire in New Testament times and is said by tradition to have reached further, to Persia and to India.
During the Middle Ages, the Christian monasteries and missionaries such as Saint Patrick, Adalbert of Prague propagated learning and religion beyond the European boundaries of the old Roman Empire. In 596, Pope Gregory the Great sent the Gregorian Mission into England. In their turn, Christians from Ireland and from Britain became prominent in converting the inhabitants of central Europe. During the Age of Discovery, the Catholic Church established a number of missions in the Americas and in other Western colonies through the Augustinians and Dominicans to spread Christianity in the New World and to convert the Native Americans and other indigenous people. About the same time, missionaries such as Francis Xavier as well as other Jesuits, Augustinians and Dominicans reached Asia and the Far East, the Portuguese sent missions into Africa. Emblematic in many respects is Matteo Ricci's Jesuit mission to China from 1582, peaceful and non-violent; these missionary movements should be distinguished from others, such as the Baltic Crusades of the 12th and 13th centuries, which were arguably compromised in their motivation by designs of military conquest.
Much contemporary Catholic missionary work has undergone profound change since the Second Vatican Council of 1962-1965, with an increased push for indigenization and inculturation, along with social justice issues as a constitutive part of preaching the Gospel. As the Catholic Church organizes itself along territorial lines and had the human and material resources, religious orders, some specializing in it, undertook most missionary work in the era after the collapse of the Roman Empire in the West. Over time, the Holy See established a normalized Church structure in the mission areas starting with special jurisdictions known as apostolic prefectures and apostolic vicariates. At a stage of development these foundations are raised to regular diocesan status with a local bishops appointed. On a global front, these processes were accelerated in the 1960s, in part accompanying political decolonization. In some regions, they are still in course. Just as the Bishop of Rome had jurisdiction in territories considered to be in the Eastern sphere, so the missionary efforts of the two 9th-century saints Cyril and Methodius were conducted in relation to the West rather than the East, though the field of activity was central Europe.
The Eastern Orthodox Church, under the Orthodox Church of Constantinople undertook vigorous missionary work under the Roman Empire and its successor the Byzantine Empire. This had lasting effects and in some sense is at the origin of the present relations of Constantinople with some sixteen Orthodox national churches including the Romanian Orthodox Church, the Georgian Orthodox and Apostolic Church, the Ukrainian Orthodox Church, the Bulgarian Orthodox Church; the Byzantines expanded their missionary work in Ukraine after the mass baptism in Kiev in 988. The Serbian Orthodox Church had its origins in the conversion by Byzantine missionaries of the Serb tribes when they arrived in the Balkans in the 7th century. Orthodox missionaries worked among the Estonians from the 10th to the 12th centuries, founding the Estonian Orthodox Church. Under the Russian Empire of the 19th century, missionaries such as Nicholas Ilminsky moved into the subject lands and propagated Orthodoxy, including through Belarus, Moldova, Estonia and China.
The Russian St. Nicholas of Japan took Eastern Orthodoxy to Japan in the 19th century; the Russian Orthodox Church sent missionaries to Alaska beginning in the 18th century, including Saint Herman of Alaska, to minister to the Native Americans. The Russian Orthodox Church Outside Russia continued missionary work outside Russia after the 1917 Russian Revolution, resulting in the establishment of many new dioceses in the diaspora, from which numerous converts have been made in Eastern Europe, North America, Oceania. Early Protestant missionaries included John Eliot and contemporary ministers
The Jesuit Relations
The Jesuit Relations known as Relations des Jésuites de la Nouvelle-France, are chronicles of the Jesuit missions in New France. The works were written annually and printed beginning in 1632 and ending in 1673. Written as reports for their Order and for helping raise funds for the mission, the Relations were so thorough in descriptions of First Nations and their cultures that these reports are considered among the first ethnographic documents. Written in French and Italian, The Jesuit Relations were reports from Jesuit missionaries in the field to their superiors to update them as to the missionaries’ progress in the conversion of various Native American tribes. Constructed as narratives, the original reports of the Jesuit missionaries were subsequently transcribed and altered several times before their publication, first by the Jesuit overseer in New France and by the Jesuit governing body in France; the Jesuits began to shape The Relations for the general public, in order to attract new settlers to the colony and to raise enough capital to continue the missions in New France.
Jesuit missionaries had to write annual reports to their superior in Québec or Montréal, as an account of their activities. Annually, between 1632 and 1673, the superior compiled a narrative or "Relation" of the most important events which had occurred in the several missionary districts under his charge, sometimes using the exact words of the missionaries and sometimes summarizing the individual journals in a general account, based in part upon the oral reports of visiting fathers; this annual "Relation" was forwarded to the provincial of the Order in France. After he reviewed and edited it, he published the account in a series of duodecimo volumes, known collectively as The Jesuit Relations. At times the Jesuit Relations read like travel narratives, describing geographical features and observations about the local peoples and fauna. According to Thomas Campbell, missionary Charles Lallemont wrote a letter to his brother, dated 1 August 1626, which marks the beginning of the fathers' accounts and the series Relations des Jésuites de la Nouvelle-France about the missionary work in New France.
The Relations were published in Paris annually until 1673. It is believed that Louis de Buade de Frontenac, who disliked the Jesuit order influenced ending this publication; as the Jesuit order used The Jesuit Relations to help raise money for the missions, scholars have scrutinized the reports for the possibility of textual incongruity or fictionalized accounts. The Jesuits may have worked to convey optimism about their progress in converting the Native Americans, as it was slow. Daniel K. Richter says that the fact “hat printed reports were designed to raise money for the mission suggests a need for caution.” When examined with care, The Jesuit Relations still function as an important resource in the study of the relationship of cultural exchange that occurred between the settlers of New France and Native Americans. Jesuit Relations were publicized as field letters from the missionary priests, reports of eyewitness, testimony. Allan Greer notes that the process of passage up the hierarchy meant that accounts would be summarized and shaped according to each man's view.
He notes that the editing journey “began with detailed letters from priests in the field, the most important being the one brought down by the summer canoe brigade from the Huron Country. The superior at Quebec would compile and edit these letters, paraphrasing some parts, copying others verbatim, forwarding the whole package to France." The Jesuit Society in France approved any documents that they published and they altered some material before printing. John Pollack notes the account of Father Isaac Jogues in 1641 “is not an eyewitness testimony” but, rather, a second-hand relation by his superior, “drawn from Jogues’ letters.” Pollack notes further that the Relations “were edited by Jesuit missions in Paris before publication."Because of the wide distribution of the letters after publication, scholars ask the question: who decided the relevance of information contained in these field letters? Although the Jesuits tried to avoid disclosing any compromise in their principles, “it is possible to detect evidence of soul searching and shifting points of view” relative to their success at converting Native peoples.
After extensive cultural immersion, the missionaries may have moved from tolerating native belief systems to assuming native idiosyncrasies. Jesuit officials in France would be liable to omit any threat to their philosophies in the final document; the issue concerns less the basic accuracy of the Jesuit Relations than the “manipulative literary devices” employed by the editors. Greer notes that European writings were popularly documented in one of two forms, as travel narratives or as encyclopedic catalogs, he notes that the Jesuits obscured the boundaries between these two genres in an attempt to raise funds to continue Jesuit missions in New France: “One of the peculiarities of the Jesuit Relations is that they combine both types of writing: Jacques Marquette’s personal narrative of his trip down the Mississippi, for example, shares space with Jean de Brébeuf’s systematic description of Huron society.” What are known as the Relations proper, addressed to the superior and published in Paris under direction of the provincial, commence with Le Jeune's Brieve Relations du Voyage de la Noevelle-France.
Thereafter a duodecimo volume, neatly printed and bound in vellum, was issued annually from the press of Sebastien Cramoisy in Paris until 1673, when the series was discontinued. Several similar texts that were published prior to 1632 are sometimes considered part of the corpus. No single unified edition existed until Reuben Gold
The French are an ethnic group and nation who are identified with the country of France. This connection may be ethnic, historical, or cultural; the heritage of the French people is of Celtic and Germanic origin, descending from the ancient and medieval populations of Gauls, Ligures, Iberians, Franks and Norsemen. France has long been a patchwork of local customs and regional differences, while most French people still speak the French language as their mother tongue, languages like Norman, Catalan, Corsican, French Flemish, Lorraine Franconian and Breton remain spoken in their respective regions. Arabic is widely spoken, arguably the largest minority language in France as of the 21st century. Modern French society is a melting pot. From the middle of the 19th century, it experienced a high rate of inward migration consisting of Arab-Berbers, Sub-Saharan Africans and other peoples from Africa, the Middle East and East Asia, the government, defining France as an inclusive nation with universal values, advocated assimilation through which immigrants were expected to adhere to French values and cultural norms.
Nowadays, while the government has let newcomers retain their distinctive cultures since the mid-1980s and requires from them a mere integration, French citizens still equate their nationality with citizenship as does French law. In addition to mainland France, French people and people of French descent can be found internationally, in overseas departments and territories of France such as the French West Indies, in foreign countries with significant French-speaking population groups or not, such as Switzerland, the United States, Argentina, Brazil and Uruguay. To be French, according to the first article of the French Constitution, is to be a citizen of France, regardless of one's origin, race, or religion. According to its principles, France has devoted itself to the destiny of a proposition nation, a generic territory where people are bounded only by the French language and the assumed willingness to live together, as defined by Ernest Renan's "plébiscite de tous les jours" on the willingness to live together, in Renan's 1882 essay "Qu'est-ce qu'une nation?").
The debate concerning the integration of this view with the principles underlying the European Community remains open. A large number of foreigners have traditionally been permitted to live in France and succeeded in doing so. Indeed, the country has long valued its openness and the quality of services available. Application for French citizenship is interpreted as a renunciation of previous state allegiance unless a dual citizenship agreement exists between the two countries; the European treaties have formally permitted movement and European citizens enjoy formal rights to employment in the state sector. Seeing itself as an inclusive nation with universal values, France has always valued and advocated assimilation. However, the success of such assimilation has been called into question. There is increasing dissatisfaction with, within, growing ethno-cultural enclaves; the 2005 French riots in some troubled and impoverished suburbs were an example of such tensions. However they should not be interpreted as ethnic conflicts but as social conflicts born out of socioeconomic problems endangering proper integration.
French people are the descendants of Gauls and Romans, western European Celtic and Italic peoples, as well as Bretons, Aquitanians and Germanic people arriving at the beginning of the Frankish Empire such as the Franks, the Visigoths, the Suebi, the Saxons, the Allemanni and the Burgundians, Germanic groups such as the Vikings, who settled in Normandy and to a lesser extent in Brittany in the 9th century. The name "France" etymologically derives from the territory of the Franks; the Franks were a Germanic tribe. In the pre-Roman era, all of Gaul was inhabited by a variety of peoples who were known collectively as the Gaulish tribes, their ancestors were Celts who came from Central Europe in the 7th century BCE, non-Celtic peoples including the Ligures, Aquitanians in Aquitaine. Some in the northern and eastern areas, may have had Germanic admixture. Gaul was militarily conquered in 58–51 BCE by the Roman legions under the command of General Julius Caesar. Over the next six centuries, the two cultures intermingled, creating a hybridized Gallo-Roman culture.
In the late Roman era, in addition to colonists from elsewhere in the Empire and Gaulish natives, Gallia became home to some in-migrating populations of Germanic and Scythian origin, such as Alans. The Gaulish language is thought to have survived into the 6th century in France, despite considerable Romanizat
Mascoutah is a small city in St. Clair County, United States, named for the Mascoutens, a tribe of the Illinois Indians; the population was 7,483 at the 2010 census. The population was 8600 at the 2017 census; the town of Mascoutah was established in 1837 as Mechanicsburg. This was disputed with the establishment of a Post Office; the town was renamed after the Mascouten tribe, was designated Mascoutah in 1839. Mascoutah was considered a progressive town near the turn of the 20th century; the town saw steady growth thanks to the construction of a train depot in 1870, courtesy of the Southern Railway Company. The largest Turner Hall in Southern Illinois was established in Mascoutah in 1873 which served as the center of town social life, the town constructed its own citizen owned power plant in 1894; the Mascoutah Herald remains in production to this day. In 1903 the Belleville And Mascoutah Electric Railway Company planned an electric rail system to Belleville, delayed and never completed; the train depot shut down, the Turner Hall became the chamber of commerce, the municipal power plant now houses the city's fleet and equipment maintenance department.
The Mascoutah Civic Center is located at 38°29.5′N 89°47.8′W. According to the 2010 census, Mascoutah has a total area of 9.65 square miles, of which 9.5 square miles is land and 0.15 square miles is water. Mascoutah was the United States center of population point in 1970; as of the census of 2000, there were 5,659 people, 2,162 households, 1,571 families residing in the city. The population density was 655.1 people per square mile. There were 2,309 housing units at an average density of 267.3 per square mile. The racial makeup of the city was 91.73% White, 4.19% African American, 0.35% Native American, 0.97% Asian, 0.05% Pacific Islander, 0.85% from other races, 1.86% from two or more races. Hispanic or Latino of any race were 1.75% of the population. There were 2,162 households out of which 35.8% had children under the age of 18 living with them, 57.5% were married couples living together, 11.2% had a female householder with no husband present, 27.3% were non-families. 23.7% of all households were made up of individuals and 10.5% had someone living alone, 65 years of age or older.
The average household size was 2.57 and the average family size was 3.05. In the city, the population was spread out with 26.4% under the age of 18, 8.5% from 18 to 24, 29.4% from 25 to 44, 21.5% from 45 to 64, 14.2% who were 65 years of age or older. The median age was 38 years. For every 100 females, there were 92.4 males. For every 100 females age 18 and over, there were 90.1 males. The median income for a household in the city was $46,451, the median income for a family was $55,018. Males had a median income of $37,182 versus $23,156 for females; the per capita income for the city was $21,569. About 6.3% of families and 7.8% of the population were below the poverty line, including 11.8% of those under age 18 and 7.9% of those age 65 or over. Mascoutah is located about 7 km south of Interstate 64 on Highway 4 at Highway 177, it is about 46 km east Missouri. Mascoutah is accessible to St. Louis and Lambert Airport by Metrolink from its Shiloh station a few miles northwest of town. Mascoutah is home to Mid America Airport.
Nearby Scott AFB is a major employer and base residents attend school in Mascoutah. Downtown St. Louis is 30 minutes away, West County St Louis is 45 minutes away, South County St Louis is 35 minutes away. There are three parks in town. Scheve Park has two swimming pools, 6 baseball diamonds, a lit sand volleyball court, lit horseshoe pits, two soccer fields, skate park, ten pavilions varying in size, several playground areas. Scheve Park has a restored train caboose and dining car that visitors can tour. Maple Park is equipped with outdoor basketball facilities, a ball playing area, playground equipment, a family sized pavilion. Prairie Park has two fishing lakes, a fountain, a pavilion. Mascoutah Community Unit School District#19 serves the city. There are five schools in the district: Mascoutah Community High School, Mascoutah Middle School, Mascoutah Elementary School, Scott Air Force Base Elementary School, Wingate Elementary School. Holy Childhood School is the private Catholic school in Mascoutah.
It offers preschool through eighth grade. Benno Lischer City of Mascoutah
Indigenous peoples of the Americas
The indigenous peoples of the Americas are the Pre-Columbian peoples of North and South America and their descendants. Although some indigenous peoples of the Americas were traditionally hunter-gatherers—and many in the Amazon basin, still are—many groups practiced aquaculture and agriculture; the impact of their agricultural endowment to the world is a testament to their time and work in reshaping and cultivating the flora indigenous to the Americas. Although some societies depended on agriculture, others practiced a mix of farming and gathering. In some regions the indigenous peoples created monumental architecture, large-scale organized cities, city-states, states and empires. Among these are the Aztec and Maya states that until the 16th century were among the most politically and advanced nations in the world, they had a vast knowledge of engineering, mathematics, writing, medicine and irrigation, mining and goldsmithing. Many parts of the Americas are still populated by indigenous peoples.
At least a thousand different indigenous languages are spoken in the Americas. Some, such as the Quechuan languages, Guaraní, Mayan languages and Nahuatl, count their speakers in millions. Many maintain aspects of indigenous cultural practices to varying degrees, including religion, social organization and subsistence practices. Like most cultures, over time, cultures specific to many indigenous peoples have evolved to incorporate traditional aspects but cater to modern needs; some indigenous peoples still live in relative isolation from Western culture and a few are still counted as uncontacted peoples. Indigenous peoples of the United States are known as Native Americans or American Indians and Alaska Natives. Application of the term "Indian" originated with Christopher Columbus, who, in his search for India, thought that he had arrived in the East Indies; those islands came to be known as the "West Indies", a name still used. This led to the blanket term "Indies" and "Indians" for the indigenous inhabitants, which implied some kind of racial or cultural unity among the indigenous peoples of the Americas.
This unifying concept, codified in law and politics, was not accepted by the myriad groups of indigenous peoples themselves, but has since been embraced or tolerated, by many over the last two centuries. Though the term "Indian" does not include the culturally and linguistically distinct indigenous peoples of the Arctic regions of the Americas—such as the Aleuts, Inuit or Yupik peoples, who entered the continent as a second more recent wave of migration several thousand years before and have much more recent genetic and cultural commonalities with the aboriginal peoples of the Asiatic Arctic Russian Far East—these groups are nonetheless considered "indigenous peoples of the Americas". Indigenous peoples are known in Canada as Aboriginal peoples, which includes not only First Nations and Arctic Inuit, but the minority population of First Nations-European mixed race Métis people who identify culturally and ethnically with indigenous peoplehood; this is contrasted, for instance, to the American Indian-European mixed race mestizos of Hispanic America who, with their larger population, identify as a new ethnic group distinct from both Europeans and Indigenous Americans, but still considering themselves a subset of the European-derived Hispanic or Brazilian peoplehood in culture and ethnicity.
The term Amerindian and its cognates find preferred use in scientific contexts and in Quebec, the Guianas and the English-speaking Caribbean. Indígenas or pueblos indígenas is a common term in Spanish-speaking countries and pueblos nativos or nativos may be heard, while aborigen is used in Argentina and pueblos originarios is common in Chile. In Brazil, indígenas or povos indígenas are common if formal-sounding designations, while índio is still the more often-heard term and aborígene and nativo being used in Amerindian-specific contexts; the Spanish and Portuguese equivalents to Indian could be used to mean any hunter-gatherer or full-blooded Indigenous person to continents other than Europe or Africa—for example, indios filipinos. The specifics of Paleo-Indian migration to and throughout the Americas, including the exact dates and routes traveled, are the subject of ongoing research and discussion. According to archaeological and genetic evidence and South America were the last continents in the world to gain human habitation.
During the Wisconsin glaciation, 50–17,000 years ago, falling sea levels allowed people to move across the land bridge of Beringia that joined Siberia to northwest North America. Alaska was a glacial refugium; the Laurentide Ice Sheet covered most of North America, blocking nomadic inhabitants and confining them to Alaska for thousands of years. Indigenous genetic studies suggest that the first inhabitants of the Americas share a single ancestral population, one that developed in isolation, conjectured to be Beringia; the isolat
The Odawa, said to mean "traders", are an Indigenous American ethnic group who inhabit land in the northern United States and southern Canada. They have long had territory that crosses the current border between the two countries, they are federally recognized as Native American tribes in the United States and have numerous recognized First Nations bands in Canada, they are one of the Anishinaabeg, related to but distinct from the Potawatomi peoples. After migrating from the East Coast in ancient times, they settled on Manitoulin Island, near the northern shores of Lake Huron, the Bruce Peninsula in the present-day province of Ontario, Canada, they considered this their original homeland. After the 17th century, they settled along the Ottawa River, in the states of Michigan and Wisconsin, as well as through the Midwest south of the Great Lakes in the latter country. In the 21st century, there are 15,000 Odawa living in Ontario, Michigan and Oklahoma; the Ottawa dialect is part of the Algonquian language family.
This large family has numerous smaller tribal groups or “bands,” called “Tribe” in the United States and “First Nation” in Canada. Their language is considered a divergent dialect of Ojibwe, characterized by frequent syncope. Odawaa; the Potawatomi spelling of Odawa and the English derivative "Ottawa" are common. The Anishinaabe word for "Those men who trade, or buy and sell" is Wadaawewinini. Fr. Frederic Baraga, a Catholic missionary in Michigan, transliterated this and recorded it in his A Dictionary of the Otchipwe Language as "Watawawininiwok," noting that it meant "men of the bulrushes", associated with the many bulrushes in the Ottawa River. But, this recorded meaning is more appropriately associated with the Matàwackariniwak, a historical Algonquin band who lived along the Ottawa River; the only American tribe, Odawa are the Little Traverse Bay Band of Odawa Indians, the rest are considered Ottawa. Their neighbors applied the "Trader" name to the Odawa because in early traditional times, during the early European contact period, they were noted as intertribal traders and barterers.
The Odawa were described as having dealt "chiefly in cornmeal, sunflower oil and skins, rugs and mats and medicinal roots and herbs."Like the Ojibwe, the Odawa identify as Nishnaabe, meaning "original people". The Odawa name in its English transcription is the source of the place names of Ottawa and the Ottawa River; the Odawa home territory at the time of early European contact, but not their trading zone, was well to the west of the city and river named after them. The tribe is the namesake for Tawas City and Tawas Point, which reflect the syncope-form of their name. Ottawa, Ohio is the county seat of Putnam County, developed at the site of the last Ottawa reservation in Ohio; the Odawa dialect is considered one of several divergent dialects of the Ojibwe language group, noted for its frequent syncope. In the Odawa language, the general language group is known as Nishnabemwin, while the Odawa language is called Daawaamwin. Of the estimated 5,000 ethnic Odawa and additional 10,000 people with some Odawa ancestry, in the early 21st century an estimated 500 people in Ontario and Michigan speak this language.
The Ottawa Tribe of Oklahoma has three fluent speakers. According to Anishinaabeg tradition, from recordings in Wiigwaasabak, the Odawa people came from the eastern areas of North America, or Turtle Island, from along the East Coast. Directed by the miigis beings, the Anishinaabe peoples moved inland along the Saint Lawrence River. At the "Third Stopping Place" near what is now Detroit, the southern group of Anishinaabeg divided into three groups, the Ojibwe and Potawatomi. There is archaeological evidence that the Saugeen Complex people, a Hopewell-influenced group who were located on the Bruce Peninsula during the Middle Woodland period, may have evolved into the Odawa people; the Hopewell tradition was a extended trading network operating from about 200BCE to 500 CE. Some of these peoples constructed earthwork mounds for burials, a practice that ended about 250 CE; the Saugeen mounds have not been excavated. The Odawa, together with the Ojibwe and Potawatomi, were part of a long-term tribal alliance called the Council of Three Fires, which fought the Iroquois Confederacy and the Dakota people.
In 1615 French explorer Samuel de Champlain met 300 men of a nation which, he said, "we call les cheueux releuez" near the French River mouth. Of these, he said: "Their arms consisted only of a bow and arrows, a buckler of boiled leather and the club, they wore no breech clouts, their bodies were tattooed in many fashions and designs, their faces painted and their noses pierced." In 1616, Champlain left the Huron villages and visited the "Cheueux releuez," who lived westward from the lands of the Huron Confederacy. The Jesuit Relations of 1667 report three tribes living in the same town: the Odawa, the Kiskakon Odawa, the Sinago Odawa. All three tribes spoke the same language. Due to the extensive trade network maintained by the Odawa, many of the North American interior nations became known by names which their trading partners used for them, rather than by the nations’ own names. For example, these exonyms include Winnebago for t