A Story of Displacement and Resilience
The Burt Lake Burnout, a tragic event in Michigan’s history, marked a pivotal moment for the Burt Lake Band of Ottawa and Chippewa Indians. On October 15, 1900, the community was forcibly evicted from their ancestral land by land speculator John McGinn, who had illegally seized the property through a questionable tax sale. The Band’s homes were set on fire, and the community was left homeless as winter approached. The brutality of the eviction and the destruction of their homes shattered the lives of the Band’s members, who relied on the land for hunting, sustenance, and cultural practices.
In the aftermath, many families were displaced. The event not only left the Burt Lake Band without a home but also set in motion a series of legal and social battles for their rights. Despite the trauma and hardship, the Band’s resilience in the face of adversity would define their ongoing struggle for justice and recognition. The Burt Lake Burnout serves as a poignant reminder of the injustices faced by Indigenous communities in the United States and their enduring strength in preserving their heritage.
1836
The Treaty of Washington marked a significant loss of land for the tribes in Michigan, including the Odawa and Ojibwe. This treaty required the tribes to relinquish vast stretches of land in exchange for money payments and promises of reservations. Despite these agreements, many Indigenous communities, including the Burt Lake Band, continued to face pressure from settlers.
When the Erie Canal was finished in 1825, the arrival of European settlers arrived and the demand for land increased. The Anishinaabe bands who signed the treaty negotiated for items they felt would help them better exist alongside the Euro-American world: money, health care, schools, teachers, and agricultural equipment —many of these items they did not receive.
In the early 19th century, the Burt Lake Band sent their leader, Chingasimoo (Big Sail), to Washington, D.C. to negotiate a treaty with the U.S. government. He requested 1,000 acres on the Indian Point peninsula of Burt Lake, where their village was located, to be set aside as permanent reservation land for his people.
Chingasimoo and other tribal leaders signed the treaty, believing the land would be theirs forever. However, when the treaty was presented to the Senate, the terms were altered to state that the reservations would last only five years, not permanently. Chingasimoo felt betrayed by this change.
In response to the broken promise, Chingasimoo decided to leave the U.S. and move to Canada’s Manitoulin Island, where he believed his people could live in peace. Some members of the Burt Lake Band followed him, while others chose to remain at Burt Lake.
Despite the treaty, settlers began moving onto the Burt Lake Band’s land. Without official surveyors marking the reservation’s boundaries, the Band’s land was vulnerable to encroachment, and settlers attempted to claim it for their own.
During this time, logging was a booming industry. Loggers occasionally entered the area and began cutting down trees on the reservation lands. The Band depended on these wooded areas to support local wildlife, which was vital for their way of life. Hunting provided them with food and hides needed to create various items they used to survive throughout the year.
The logging industry, however, was indiscriminate in its tree-cutting practices. Entire areas were cleared, destroying habitats for countless animals and plants. When selecting land for the Band, its members understood the importance of securing enough territory to harvest resources sustainably. The Burt Lake Band had long practiced forest management techniques that supported the ecosystem’s long-term health. In contrast, the logging companies clear cut these lands, devastating th environment.
Recognizing the threat to their way of life, the Band’s leaders knew they had to take action to stop the logging on their reserved lands.
1848
The U.S. Government had not yet made any efforts to define the boundaries of the reservation for the Burt Lake Band. Faced with this uncertainty, the members of the Band took it upon themselves to protect their ancestral land. Pooling their annuity payments, they were able to collectively raise $335, which they used to purchase as much of the reservation land as they could afford. Their efforts led to the acquisition of six parcels of land, totaling 375 acres. To ensure the land’s protection, the Band sought the assistance of Mackinaw Indian Agent William Richmond, who helped them include special language in the purchase agreements. This language designated the land as “In Trust to the Governor of Michigan,” a provision that had been successfully used by other Michigan Native American bands to protect their land from being taken or taxed.
In the years that followed, the Burt Lake Band faced recurring issues with the Cheboygan County government attempting to tax their land. On several occasions, the County mistakenly listed the Band’s parcels on the tax rolls, threatening the land’s security. However, the Band remained vigilant and proactive in safeguarding their property. Each time this issue arose, they would go to the County and clarify that these lands were protected by the trust agreement with the Governor of Michigan and could not be taxed or seized. The Band’s persistence in this matter ensured that their land remained secure from county taxation.
The families continued to live in harmony with the land, their traditional lifestyle still rooted in the natural resources that surrounded them. The village, consisting of 19 families residing in log cabins, was located on reserved land, which allowed the community to maintain their connection to the earth. The land provided a wealth of plants and animals, offering abundant food sources for the families. The nearby forests supplied ample wood, not only for building and heating but also for the crafting of essential tools and materials. The men of the village often worked at a nearby sawmill, allowing them to earn income to use to purchase items they could not make themselves.
Throughout this time, the Ojibwe people managed to balance their ancestral practices with new influences from the outside world. While they remained largely self-sufficient and closely tied to their traditions, the pressures of surrounding settler society introduced new ways of living.
The women of the Band made beautiful ash baskets and quill boxes to sell to settlers. These art pieces were made of all natural materials and were made by many in the band. Often used and passed down through the generations, settlers quickly saw their value and purchased them for their own use and family collections. With moneys from these sales and from the men’s labor in sawmills and lumbering camps, the Band was able to purchase products from the outside culture that they could not make themselves.
Despite these influences, the heart of the community remained tied to the values and practices passed down through generations. This mixture of old and new ways helped the Ojibwe people continue to thrive, as they adapted to the challenges of the changing world while still honoring their deep cultural heritage.
1894
During a time when six parcels of land on the reservation were mistakenly included on the tax rolls, John McGinn, a determined land developer, purchased the delinquent tax liens on these properties. McGinn attempted to force the people of the village to vacate, but his efforts were unsuccessful. The members of the band staunchly argued that their lands should not have been on the tax rolls in the first place, and therefore no taxes were owed.
Undeterred, McGinn took the matter to court, where the judge granted him the legal authority to evict the residents. Armed with this ruling, McGinn approached Sheriff Ming of Cheboygan and enlisted his help, along with several men, to carry out the eviction of the villagers from their ancestral land.
1900
On the morning of October 15, 1900, a devastating act of injustice unfolded as the men of the Burt Lake Band were away, walking to Cheboygan to collect their paychecks from the local sawmill. Seizing the opportunity, land speculator John McGinn, accompanied by deputy Sherrif Ming and several accomplices, rode into the village to forcibly evict the residents. The men methodically went from cabin to cabin, dousing each structure with kerosene before setting them ablaze. The villagers, helpless to intervene, could only watch in horror as their homes and possessions were reduced to ashes.
Left with nothing, the villagers walked two miles to seek refuge with two families living outside the main village. There, in makeshift shelters, they endured the harsh Michigan winter. The ancestral lands of the Burt Lake Band were lost forever, and the community was never allowed to return. This tragic event, known as the Burt Lake Burnout, remains a somber reminder of the injustices faced by Indigenous peoples and the resilience they continue to demonstrate in preserving their heritage.
After the Burt Lake Burnout, many families from the village sought refuge along Indian Road, where they attempted to rebuild their lives with what little they had left. For some, the harsh reality of their situation forced them to make the long journey to Cross Village, a settlement 24 miles away, where relatives and community members offered shelter. Among those who undertook this trek was Negonee, a resilient elder in her late 90s, determined to find safety and solace with her extended family.
Despite her advanced age and the challenges posed by exhaustion, illness, and the trauma of losing her home, Negonee walked alongside others to Cross Village. The path was unforgiving. Tragically, the grueling journey took its toll. Shortly after arriving in Cross Village, Negonee exhausted, passing away within days.
1911
In the aftermath of the Burnout, the federal government initiated United States v. John McGinn, a case that sought to address the illegal seizure of the Burt Lake Band’s land. The Band argued that the tax sale and subsequent actions were unlawful, as the land was reserved for their use under prior treaties and agreements. Despite the compelling evidence of wrongdoing, including the violent eviction, the legal system at the time favored McGinn. The court ultimately ruled in his favor, reflecting the pervasive injustice faced by Indigenous communities during that era.
The case highlighted systemic issues in the United States’ treatment of Native American land rights. It underscored the lack of legal protections for tribes and the ease with which their lands could be taken through questionable means. Though justice was not served in United States v. John McGinn, the case remains a stark reminder of the need for stronger protections for Indigenous rights. Today, it serves as a call to acknowledge historical wrongs and ensure fair treatment for tribal nations moving forward.
Despite these hardships, the Burt Lake Band demonstrated remarkable resilience. The members worked tirelessly to preserve their cultural identity and community ties, even in the face of displacement. They continued to practice their traditions, and continued to livce together as a community. The Band also began the long journey of advocating for federal recognition, knowing that such recognition was essential to restoring some of the rights and resources they had lost. This advocacy became a cornerstone of their efforts to rebuild and strengthen their community and continues today.
The loss of the lawsuit underscored the systemic injustices faced by Native American tribes in the legal and political systems of the time. For the Burt Lake Band, it was a profound reminder of the vulnerability of their rights and the need to persist in their fight for justice. To this day, the Band remains committed to honoring their ancestors’ legacy, protecting their culture, and continuing the struggle for recognition and restitution. Their story is one of perseverance and hope in the face of profound adversity.