Indigenous Encampment argues Federal Crown-Indigenous Relations Minister’s Cottage is on Disputed Land


A group of Indigenous Land Defenders from the Anishinaabe Community of Gchimnissing on Christian Island (Beausoleil First Nation) have established an encampment to raise Indigenous and local non-Indigenous community concerns regarding traditional access to lands and beach areas.

The encampment – which includes a sacred fire and tipi – has been set up on Thunder Beach in Tiny Township on unceded lands that camp organizer Johnny Hawk claims were never surrendered by the Chippewas of Lakes Huron and Simcoe. According to Hawke, “These lands – including Tiny Beaches – are a part of 50,000 acres that were unlawfully taken by the Crown in the 1795 Penetanguishene Purchase and the 1816 Lakes Huron and Simcoe Purchase.”

The encampment in what is being called a mobile Heritage Centre is situated on public space in Thunder Beach, and is working together with a local Non Indigenous Group to educate and support each other, and to start a dialogue to settle historical Indigenous grievances in the area. “This is a peaceful action where we want to show the rest of Canada that Indigenous and non Indigenous communities can work together instead of being pitted against each other due to inaction and divisions created by the Government” added Hawke.

Former Federal Liberal Finance Minister Bill Morneau also has a cottage near that of Crown Indigenous Relations Minister Carolyn Bennett. Hawke says the Beausoleil First Nation submitted a claim to Canada’s Indian and Northern Affairs Specific Claims Branch in 1990 in regards to the lands in question but that it was rejected by Canada. In the claim, the Beausoleil First Nation alleged that a 50,000 acre tract in Simcoe County was not intended to be included in the Penetanguishene Treaty of 1798 and that the land should be in the control of the Band. However, this tract was allegedly taken without consent by the provisional agreement of 1811.

For more information contact:

Johnny Hawke 705-529-3676 (Cell) or 705-247-2120

Location West Shore Drive Thunder Beach, Tiny ON Keep Driving Until you See Tipi on the Right 


Don’t be Distracted. We are being Manipulated. We already knew about the Graves, more to be uncovered too. This is another Distraction, the real issue we need make noise on is to know how we are all enslaved which permits crimes on humanity to happen in the first place where we are all Registered via Birth Certificates, Sin Number to the Jesuit’s Vatican Death Cult. We are in a Shift in Humanity don’t get distracted on the obvious. They are getting Scared and trying to keep us enslaved in the Plandemic. Read On Below on some Important Information.

The Legal Ownership of All Souls by the Vatican Since 1306! History of Trusts. 

The 1st Trust of the world Unam Sanctam is one of the most frightening documents of history and the one most quoted as the primary document of the popes claiming their global power. It is an express trust deed. The last line reads: “Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.” It is not only the first trust deed in history but also the largest trust ever conceived, as it claims the whole planet and everything on it, conveyed in trust.

Triple Crown of Ba’al, aka the Papal Tiara and TriregnumIn 1302 Pope Boniface issued his infamous Papal Bull Unam Sanctam––the first Express Trust. He claimed control over the whole planet which made him “King of the world”. In celebration, he commissioned a gold-plated headdress in the shape of a pinecone, with an elaborate crown at its base. The pinecone is an ancient symbol of fertility and one traditionally associated with Ba’al as well as the Cult of Cybele. It also represents the pineal gland in the centre of our brains––crystalline in nature–– which allows us access to Source, hence, the 13-foot tall pinecone in Vatican Square. Think about why the Pontiffs would idolize a pinecone.

The 1st Crown of Crown Land, Pope Boniface VIIIPope Boniface VIII was the first leader in history to create the concept of a Trust, but the first Testamentary Trust, through a deed and will creating a Deceased Estate, was created by Pope Nicholas V in 1455, through the Papal Bull Romanus Pontifex. This is only one of three (3) papal bulls to include the line with the incipit “For a perpetual remembrance.” This Bull had the effect of conveying the right of use of the land as Real Property, from the Express Trust Unam Sanctam, to the control of the Pontiff and his successors in perpetuity. Hence, all land is claimed as “crown land”. 

This 1st Crown is represented by the 1st Cestui Que Vie Trust, created when a child is born. It deprives us of all beneficial entitlements and rights on the land.The 2nd Crown of the CommonwealthThe second Crown was created in 1481 with the papal bull Aeterni Regis, meaning “Eternal Crown”, by Sixtus IV, being only the 2nd of three papal bulls as deeds of testamentary trusts.This Papal Bull created the “Crown of Aragon”, later known as the Crown of Spain, and is the highest sovereign and highest steward of all Roman Slaves subject to the rule of the Roman Pontiff. Spain lost the crown in 1604 when it was granted to King James I of England by Pope Paul V after the successful passage of the “Union of Crowns”, or Commonwealth, in 1605 after the false flag operation of the Gunpowder Plot. 

The Crown was finally lost by England in 1975, when it was returned to Spain and King Carlos I, where it remains to this day.

This 2nd Crown is represented by the 2nd cestui Que Vie Trust, created when a child is born and, by the sale of the birth certificate as a Bond to the private central bank of the nation, depriving us of ownership of our flesh and condemning us to perpetual servitude, as a Roman person, or slave.The 3rd Crown of the Ecclesiastical SeeThe third Crown was created in 1537 by Paul III, through the papal bull Convocation, also meant to open the Council of Trent. It is the third and final testamentary deed and will of a testamentary trust, set up for the claiming of all “lost souls”, lost to the See. The Venetians assisted in the creation of the 1st Cestui Que Vie Act of 1540, to use this papal bull as the basis of Ecclesiastical authority of Henry VIII. This Crown was secretly granted to England in the collection and “reaping” of lost souls. The Crown was lost in 1816, due to the deliberate bankruptcy of England, and granted to the Temple Bar which became known as the Crown Bar, or simply the Crown. 

The Bar Associations have since been responsible for administering the “reaping” of the souls of the lost and damned, including the registration and collection of Baptismal certificates representing the souls collected by the Vatican and stored in its vaults.This 3rd Crown is represented by the 3rd Cestui Que Vie Trust, created when a child is baptized. It is the parents’ grant of the Baptismal certificate––title to the soul––to the church or Registrar. Thus, without legal title over one’s own soul, we will be denied legal standing and will be treated as things––cargo without souls––upon which the BAR is now legally able to enforce Maritime law.The Cestui Que Vie TrustA Cestui Que Vie Trust is a fictional concept. 

It is a Temporary Testamentary Trust, first created during the reign of Henry VIII of England through the Cestui Que Vie Act of 1540 and updated by Charles II, through the CQV Act of 1666, wherein an Estate may be effected for the Benefit of a Person presumed lost or abandoned at “sea” and therefore assumed “dead” after seven (7) years. Additional presumptions, by which such a Trust may be formed, were added in later statutes to include bankrupts, minors, incompetents, mortgages, and private companies. 

The original purpose of a CQV Trust was to form a temporary Estate for the benefit of another because some event, state of affairs, or condition prevented them from claiming their status as living, competent, and present, before a competent authority. Therefore, any claims, history, statutes, or arguments that deviate in terms of the origin and function of a CQV Trust, as pronounced by these canons, is false and automatically null and void.A Beneficiary under Estate may be either a Beneficiary or a CQV Trust. 

When a Beneficiary loses direct benefit of any Property of the higher Estate placed in a CQV Trust on his behalf, he do not “own” the CQV Trust; he is only the beneficiary of what the Trustees of the CQV Trust choose to provide. As all CQV Trusts are created on presumption, based upon original purpose and function, such a Trust cannot be created if these presumptions can be proven not to exist.Since 1933, when a child is borne in a State (Estate) under inferior Roman law, three (3) Cestui Que (Vie) Trusts are created upon certain presumptions specifically designed to deny, forever, the child any rights of Real Property, any Rights to be free, and any Rights to be known as man or woman, rather than a creature or animal, by claiming and possessing their Soul or Spirit.The Executors or Administrators of the higher Estate willingly and knowingly: convey the beneficial entitlements of the child, as Beneficiary, into the 1st Cestui Que (Vie) Trust in the form of a Registry Number by registering the Name, thereby also creating the Corporate Person and denying the child any rights to Real Property; and, claim the baby as chattel to the Estate. 

The slave baby contract is then created by honoring the ancient tradition of either having the ink impression of the baby’s feet onto the live birth record, or a drop of its blood, as well as tricking the parents to signing the baby away through the deceitful legal meanings on the live birth record which is a promissory note, converted into a slave bond, sold to the private reserve bank of the estate, and then conveyed into a 2nd and separate CQV Trust, per child, owned by the bank.

When the promissory note reaches maturity and the bank is unable to “seize” the slave child, a maritime lien is lawfully issued to “salvage” the lost property and is monetized as currency issued in series against the CQV Trust.claim the child’s soul via the Baptismal Certificate. 

Since 1540 and the creation of the 1st CQV Act, deriving its power from the Papal Bull of Roman Cult leader Pope Paul III, 1540, when a child is baptized and a Baptismal Certificate is issued, the parents have gifted, granted, and conveyed the soul of the baby to a “3rd” CQV Trust owned by Roman Cult, which has held this valuable property in its vaults ever since. 

Since 1815, this 3rd Crown of the Roman Cult and 3rd CQV Trust representing Ecclesiastical Property has been managed by the BAR as the reconstituted “Galla” responsible, as Grim Reapers, for reaping the souls.Each Cestui Que Vie Trust, created since 1933, represents one of the 3 Crowns representing the three claims of property of the Roman Cult: Real Property (on Earth), Personal Property (body), and Ecclesiastical Property (soul). Each corresponds exactly to the three forms of law available to the Galla of the BAR Courts: corporate commercial law (judge is the ‘landlord’), maritime and canon law

Given what has been revealed about the foundations of Roman Law, what is the real hidden power of a judge when we face court? Is it their superior knowledge of process and procedure or of magic? Or is it something simpler and far more obvious? It is unfortunate that much of the excitement about Estates and Executors has deliberately not revealed that an Estate, by definition, has to belong to a Trust––to be specific, a Testamentary Trust or CQV Trust. 

When we receive legal paper or have to appear in court, it is these same CQV Trusts which have our rights converted into the property contained within them. Instead of being the Trustee, or the Executor, or Administrator, we are merely the Beneficiary of each CQV Trust, granted only beneficial and equitable use of certain property, never legal title. So if the Roman Legal System assumes we are merely the beneficiary of these CQV Trusts, when we go to court, who represents the Trustee and Office of Executor? We all know that all cases are based upon the judge’s discretion which often defies procedures, statutes, and maxims of law. 

Well, they are doing what any Trustee or Executor, administering a trust in the presence of the beneficiary, can do under Roman Law and all the statutes, maxims, and procedures are really for show because under the principles of Trust Law, as first formed by the Roman Cult, a Trustee has a wide latitude, including the ability to correct any procedural mistakes, by obtaining the implied or tacit consent of the beneficiary, to obviate any mistakes. The judge is the real and legal Name. The judge is the trust, itself. We are the mirror image to them––the ghost––the DEAD. It is high sorcery, trickery, and subterfuge that has remained “legal” for far too long. Spread the word.


NEGIG OTTER ANISHINAABE TERRITORY is being unlawfullly, illegally occupied by Tiny Township. This is not only about Indigneous Rights but Public Rights against the QUEEN and Poliiticians who are illegally collecting taxes and reaping benefits from both Inidgenous and Citiziens of Ontario. SO CALLED PRIVATE PROPERTY OWNERS HAVE NO RIGHTS TO THE BEACH!!!!!! AcCES TO water and Land; Carolyn Bennet is allegedly in Conflict ASLO as well as BILL MORNEU..LIBS

Need help with purchasing Teepee for Direct Action

Please Click the Link to check out ACTION’s Campaign seeking help to purchase a Teepee Canvas for use of Direct Action for two Campaigns this Year for Water and RIghts to the Land



Monday March 29 2021

Kaikaikons of the Atik Clan Territory aka John Hawke INAC Prisoner of War # 1410167801 of Christian Island Indian Reserve 30A is announcing the breach of the $1.1 Billion 2018 Williams Treaties Settlement Agreement by the Province of Ontario’s AWENDA PROVINCIAL PARK whereas this Settlement proposed to recognize Aboriginal Harvesting Rights which was allegedly surrendered in 1923.

A 2018 Settlement Agreement between the Williams Treaties First Nations, Canada and the Province of Ontario to resolve issues surrounding the 1923 Williams Treaties is a repeat of history where Ontario has already breached this Agreement says Hawke.

John Hawke, a Beausoleil First Nation member erected a blockade on June 21, 2019 for five weeks of Ontario’s Awenda Provincial Park situated on land involved in the settlement to raise awareness of what he feels is a continuation of injustice.

2019 Blockade of Ontario’s Awenda Provincial Park, contested land of 1795 Penetang Purchase, Crown Treaty 5

Hawke erected a blockade to the entrance to the Provincial Park for 5 weeks which ended by his arrest for allegedly uttering threats to the Park Warden which he says was fabricated to get him out of the park in which OPP took him into custody. Hawke who self represented himself in December 2020 on these charges had them withdrawn bringing up a Constitutional Question in an Ontario Superior Court.
Hawke was taken into custody for almost 30 hours and released on bail. While in custody Park Staff cleared the blockade along with dismantling the cultural camp and cabin that was up for 7 years in a separate forested area in the Park and wasn’t part of the blockade.

“By the Park taking down the cabin and the OPP putting conditions on me not to return to the Park the Province of Ontario has already breached this 2018 Agreement which infringes on our reinstated Harvesting Rights and the promise to foster reconciliation and understanding as declared in the Agreement.” Says Hawke

Hawke further explains that erecting Cabins on Crown lands coincides with Indigenous Harvesting Rights as affirmed in R v Sundown and R v Meshake, two Supreme Court decisions.

Hawke requested the Beausoleil First Nation Chief and Council, who are a member of the seven Williams Treaties First Nations, on numerous occasions to get involved on this issue but have not. Hawke is now organizing with two prominent Constitutional Lawyers to bring forth litigation of this serious breach of this Settlement Agreement at the hands of the Province of Ontario. (Awenda Provincial Park). Hawke feels disheartened that the Williams Treaties First Nations have not shown interest in this matter.
“This is the same circumstance that led to this $1.1 Billion pay out” says Hawke.

Kaikaikons, Atik Dodem
Johnny Hawke
705 247 2120

Cultural Camp and Cabin that was unlawfully removed in 2019 that had been erected and standing for seven years in so called Ontario’s Awenda Provincial Park. Ontario unlawfully removed this camp and cabin when removed Hawke from the area which breached a $1.1 Billion Settlement Agreement


By Kaikaikons (Johnny Hawk)

Filmmaker Michelle Latimer is photographed in Toronto, on Wednesday, August 19, 2020. THE CANADIAN PRESS/Chris Young

The Winter Solstice customarily introduces the time of year where Anishinaabe have always spent the winter isolated in our lodges sharing, learning and self reflecting on our Aatisokaanak (sacred stories and knowledge, family histories and tribal connections) where it is very fitting that this year’s Solstice began by lighting our collective sacred fire of storytelling which has focussed on one prominent storyteller in the Indigenous Filmmaking community who has engaged with the Spirit of the “Trickster.”

The concept and word “Trickster” coined by Eurocentric anthropologist’s minimizes many Indigenous People’s knowledge and interconnection with a very real ancestral entity which is also not the same Ancestor being for all Peoples. The use of this term creates a vague pan-Indian archetype that opens up one of our most sacred institutions for misappropriation that has been also assimilated by separating spiritual and physical realities of limiting our Aatisokaanak as “myth” and folklore.

For Anishinaabe our Grandfather Nanabozho, the fourth and youngest son of Winona and the West-wind who at times loved to play tricks has also brought the Anishinaabemany gifts that has made us our own distinct People. Many of our communities have their own stories of Grandfather which shows He is without an identity crisis and is more than a character of fiction and where even in our stories a key element is to know where the stories themselves come from.

As the storytelling season began where many have been self isolating in our lodges gathered around the virtual community fire, a CBC investigative piece published on Dec 17 shined a light on acclaimed film director Michelle Latimer. Latimer lauded for two high-profile Indigenous productions this year which includes CBC’s television series Trickster and the documentary Inconvenient Indian has been called out for her long-standing claim of Indigenous identity.

There are many articles and ramblings all over social media on this but what I am sharing here in the spirit of Nanaboozho is to hold a mirror up on the People rather than the “trickster figure” and to poke at the phenomenon of cancel culture and political correctness that has consumed our circles which can most times creates an unbalance as we pursue accountability.

Contrary Lives Don’t Matter

Phillip Meshekey a Kanienkeha:ka/Anishinaabe, Father, Writer, Speaker, Artist, Poet from Waganakasing Odawa in Northern Michigan who lives in Northern California has had experiences where his art was misappropriated by one of Latimer’s productions.

Left to Right: Phillip Meshekey and John Trudell at one of many performances where they shared a stage

Meshekey says he recorded his Uncle Desi Dillon singing an Anishinaabe Ceremonial Song which was used without permission in Latimer’s critically-acclaimed Viceland series “Rise,” which follows indigenous movements of resistance across the Americas.

“This is the same Michelle Latimer who used my recording of Moniidoo Mukwa without permission. She even had the audacity to use the song clip in a scene where some Apache People are celebrating 4th of YouLie (July 4th). When I confronted her she attempted to side step me by basically saying, We are all Native, and we share everything.” Says Meshekey.

Meshekey say’s his recording was first misappropriated by another Indigenous Artist located in Winnipeg Manitoba named“Boogey the Beat” where Latimer got the rights from to use it where Boogey the Beat sampled Meshekey’s ceremonial song and found it online and used it without permission. Latimer found Boogey’s version online and got the rights from Boogey and used it in Rise. Meshekey says he approached Latimer where he says he felt still disrespected as the song was an obvious Anishinaabe song and used to celebrate Apache’s celebrating a colonial holiday which goes against the message of his art. The use by Latimer of this sacred Anishinaabe Ceremony Song with Anishinaabe Language over clips of Apache Vets celebrating July 4th uses the Anishinaabe Song in a very Pan Indian way which demonstrates an insensitivity of culture and any “Indian song” fits any Indigenous backdrop.

“ I was being super respectful but then Latimer attempts to take no responsibility, passing it off on the artist boogey the beat.” Says Meshekey who has always been vocal in calling injustices and questioning many things in various Indigenous Circles. He also speaks on the frustrations of not being heard and validated when doing so in relation to Latimer recently being called out by CBC.

“ It’s about time. Mark my words though, because now it’s gonna be popular to call out these
bastards even though us Nobody Windigokaan been calling out these fakes and Hollyweird for a long time. All we ever got was being called haters for trying to expose the crooked.” Says Meshekey. Phillip has been a performer in the Tribal Voice art form for over 10 years and has performed on many stages and alongside many well known voices such as John Trudell.

Phillip and his Uncle Desi are of the Anishinaabe Windigokaan, a Society of “Contraries” inwhich most Indigenous Nations have their distinct version and is akin to the so called “trickster figure.”


Trickster and Inconvenient Indian director Michelle Latimer poses on top of a condo rooftop in Toronto. Now Magazine. Photo Samuel Engelking

Our Movements been Hijacked for a while; being directed by and benefiting “white folk”. Political Correctness and Cancel Culture plays its part to allow this. “Lateral Silence” has everyone afraid to question and call things as they see it. Our Movements have been hijacked for a long time which is why I don’t trust many existing ones where our unbalance partly created by political correctness opens us up and allows such things to happen.

One issue many of us on the bottom of the societal totem pole recognize is when we call-out Injustices and hold those accountable in positions of privileged we are accused of lateral violence or being divisive for legitimate concerns. This past year I’ve witnessed others and also have experienced myself issues within the “Resistance” Movement where those of us who’ve been mistreated and experienced injustice within our own circles have demanded accountability from prominent activists and camps, spiritual people and even band politicians and councils for legitimate valid concerns but are belittled for speaking out.

The Supporters of these celebrity type activists, artists and people with platforms who are well known become like fan clubs who defend their hero’s and give them a pass and belittle those who are seeking accountability and calling out abusive behavior. Those who were victimized are revictimized where call-out culture within our circles has created an unbalance.

This past August 17 Metis Actress, Rosanne Supernault in an APTN interview addressed the lateral violence in what she describes as the “toxic Indigenous entertainment world” as she spoke on her experience in speaking out against her treatment by a member of a Tribe Called Red. and seeking accountability.

Those in privileged positions and their supporters create a sort of popularity cool kids clubs where calling someone out most times is only validated by people with such popularity, platforms or if you’re in the mainstream media. Elitist Circles exist in Academia, Arts Activism, Politics and even Spirituality across “Indian Country” and those on top most times seem to get protected or its taboo to call them out for their behaviors.

For a while our own People on the grassroots level were questioning people like Joseph Boyden and Michelle Latimer where political correctness labels those of us as being divisive for questioning concerns yet when mainstream media investigates and raises the same questions our people are quick to co-sign on those concerns coming from those arena’s. It took “whiteman’s” media for our people to make noise on this issue yet when our people on the ground make noise they get blacklisted and shamed.

Lateral Violence is also being misused by those who are actually engaging in this behavior and accuse their victims of this to gaslight and get the attention off of them.

Even our distinct Sacred Stories and societies are being hijacked and manipulated to assimilate us, Christianity to this overly passive ideologies can be seen influencing our Aatisokaanak. Most of our own Aatisokaankan spoken in our language if most understood would be considered Politically Incorrect and I wonder if Nanabush returned to help our People today I bet most would chase him away for being lateral violent for helping us look at ourselves. It’s easier to blame and point fingers at the “trickster” then to look at ourselves.

In the Spirit of the Season here is an Aatisokaan told by Waasaagonashkang who grew up on Rainy River, Rainy Lake, and the Lake of the Woods told circa 1905. Nanabush Pretends to be a Woman.

Mii sa eni-izhi-maajaad babimosed. 

Mii sa ogii-debitawaa’ ikwewa’ manisenid; aaniish ogiimitawaa’: 

“Amanjigish ge-izhchige’ongobanen ji-wiidigemang a’aw inini?” ikidowa’.

“Ambe sa noo, wawiyazh ninga-doodawaag awegweniwigwenag,” gii-inendam Nenaboozhoo

Ogikenimaan ge-mawinid wegwisisinid.

Mii dash gaa-izhi-wawezhi’od gaa-izhi-ikwekaazod.

Mii dash adikoo’obiinisagosiin mii dash iniw gaa-aawechiged i’iw ikweng.

Gaa-izhinaagwo’od, gaa-izhi-naazikawaad i’iw ikwewa’, o’ow idash ogii-inaa’ apii gaa-odisaad:

“Aaniindi ayaad a’aw inini zhiingenimaad i’iw ikwewa’ gaa-inind?”

Mii dash gaa-igod: “Mii omaa naaw-oodena ayaad,” ogii-igoo’.

“Gagwaanisagizi, endogwen ji-inendang.”

“Daga shkomaa, awii-inik,” odinaa’; “Nin-bi-izhi-nisha’ogoo ni-niigi’igoog,’” odinaa’ iw ikwewa’.

Mii sa geget gaa-izhi-giiwed bezhig, gaa-izhi-wiindamawind wa’aw mindimooyenh wegosisid.

E-kidod a’aw ikwe mayaajii’aajimod: “Biiwide omaa ayaa.”

O’ow dash ikido: “Nimbi-izhinizha’ogoo ni-niigi’igoog,” ikido.

“Mii dash gaa-pi-izhi-maajinizha’od, ‘awi-dibaajimon,’ nindig.

Ni-zhaagwenim. ‘Daa-bi-izhaawag nindaangwayag.’(1)”

Mii dash e-kidod aw mindimooye(2): “Aaniin dash i’iw andawaabamaasiweg,(1)” odinaa’ i’iw odaanisa’.

Mii dash geget ba-izhi-nandawaabamaawaad igiw ikwewag, mii sa gaa-giiwewiijiiwaawaad igiw ikwewag. (1

Mii dash gaa-izhi’onoode’ind iwidi wendabinid iniw niniwan. (3)

Mii sa zhigwa gii-onaabemid. (1) (4)

Zhigwa owiishaamaa’ odaangweya’ ji-manisewaad(5).

Aaniish ajina go gii-mamadwe’igewan, aazha niibiwa misan.

“Awenen dash aw memindage ge-zhi-nshawisid?” odinaawaan, owiindamawaawaan ogiwaan.

“Geget sa gii-zhi-nshawisii a’aw nindaangwewaan.” (6)

Aaniish geget sa minwendam a’aw mindimooye, gaye a’aw akiwenzii gii-zhinshawisinid ona’aanganikwemiwaan.(7)

Mii dash gaa-izhi-ganoonaad waabizheshiwan:

“Ambe sa noo wiidookawishin o’ow ezhichigeyaan,” ogii-inaan.

Mii dash iniw gaa-oniijaanisid; o’ow idash ogii-inaan:

“Ambe sa noo, moozhag mawin,” ogii-inaan.

Mii dash geget gaa-izhichigenid, 

dakobinaad ezhichiged mii eta i’imaa shkiinzhigoning zagapinaad; dakobinaad bimoomaawizod.

Mii sa go pane mawinid.

“Wo’ow idash ikidon,” ogii-inaan.

“ ‘Dagwaagishoob niwii-amwaa,’ ikidon i’iw ji-mamawiyan,” ogii-inaan.

Mii dash geget enwed a’aw abinoojii.

“Dagwaagishoob niwii-amwaa!” inwed.

Zhayiigwa nisidotawaa.

Aaniish zhigwa zaagidoowan ozhinisan, aaniish ogimaawiwan; booch gii-zhichigenid i’iw anishinaabe ge-ikidod a’aw akiwenzii.

“Aaniish, anishinaabedog, e-kidod wa’aw noozhishenh, ‘dagwaagishoob niwii-amwaa,’” ikido.

Mii dash geget ge-bi-izhi-miinind Nenaboozhoo dagwaagishoobiin.

Bizaan apii gaa-onizhishininig maajid.

Mii dash waawiidigemaad iniw ininiwan, zhigwa ogikenimaan bigishkananinid iniw obiinisagosiin.

Mii dash gigizheb aazha namadabiwan ozhinisan gaye ozigosisan mii sa zhigwa gikenimaad bigishkanijijaakaamaad.

“Bisoo,” ikidowan ozhinisan.

“Wegonenda gaa-izhimaagwag?” ikidowan ozhinisan.

Geget mamiidaawendam; e-zhi-bazigwiid, aano-anishigaskabenid.

Ezhi-bangishimaad ozhinisan e-naasamabinid, ezhi-maajiibatood.

“Gegeti go ikwe inendamoog!” ikidowan Nenaboozhoowan.
And then away he started upon his journey, travelling afoot.

And so he came within the sound of some women who were gathering fire-wood; now he secretly overheard them saying: 

“(I) wonder how we can bring it to pass so that we can marry that man!” they said.

“Now, a trick I am going to play on them, whoever they are,” thought Nanabushu. 

He knew that the mother (of the man) would cry.

And so he got into gay attire after he had taken on the form of a woman. 

There was a caribou spleen which he turned into a woman’s thing. 

After he had taken on the form (of a woman), (and) after he had gone over to where the women were, this he then said to them when he came upon them: 

“Where is the man who is said to be a hater of women?” 

Whereupon he was told: “Here in the centre of the town he is,” he was told.

“He is hopelessly impossible, it is uncertain what his feeling would be (concerning you).”

“Then pray, do you go and give him a message,” he said to them; “I have been sent hither by my parents,” he said to the women.

And so truly, when back one (of them) went, then was the old woman who was mother (to the man) given the message.

Then said the woman who had conveyed the message: “A stranger is here.” 

And this she said: “I have been sent hither by my parents,” she said.

“And so when I was set upon my way hitherward, ‘Go give the news,’ I was told.

I was loath (to go). ‘Let my friends come hither.’ (said the woman(1)).”

Thereupon said the old woman(2): “Why do you not go look for her(1)?” she said to her daughters.

And so truly came the women seeking for her, whereupon back home the women went, taking her(1) with them.

And then a place was made for her there where the man(3) was seated.

Therefore she(1) now had a husband(4). 

By and by she wished her sisters-in-law to go with her to gather firewood(5). 

So in a little while after the sound of her chopping was heard, already (was there) much firewood.

“Who is she that is such a remarkable worker?” they said to their mother, they said to her, telling her about it. 

“Truly a good worker is our sister in law.” (6

Now, thoroughly pleased was the old woman, as was also the old man, that such a good worker was their daughter-in-law.(7)

And then she (Nanabushu) addressed the Marten, saying: 

“I wish you would help me in this that I am undertaking,” she said to it. 

And so that was the creature she had for child; and this she said to it: 

“Come, now, all the while do you cry,” she said to it. 
And that truly was what (the Marten) did. 

When she had it strapped to the cradle-board, her arrangement was such that she has it bound up as far as over the eyes; with it bound to the cradle-board, she played the nurse carrying it about on her back. 

And so all the while did (the Marten) weep.

“Now, this do you say,” she said to it.

“Some tenderloin do I wish to eat,’ do you say, so that you may cry,” she said to it.

And that truly was what the infant cried. 

“Some tenderloin do I want to eat!” it cried.

Presently they understood what it wanted. 

Now then out went her father-in-law to cry aloud, for he was chief; for of necessity were the people bound to do whatever the old man should say. 

“Now, O ye people! Thus says my grandchild, ‘Some tenderloin do I want to eat,’” he said.

And so truly was Nanabushu given some tenderloin.

It hushed while it was given something good to eat. 

And so while she (Nanabushu) continues living (as a wife) with the man, she then became aware that the spleen was decaying.

And so one morning, while her father-in-law and mother-in-law were seated, she then began to realize that she was becoming rotten between the loins.

“Phew!” said her father-in-law.

“What is that which smells so?” said her father-in-law.

Truly was she worried about it; when she rose to her feet, in vain she tried to keep it from falling.

When she dropped it in front of where her father-in-law was seated, then away she started running.

“Truly a real woman they thought!” said Nanabushu.