--- title: Ojibwa Myths and Tales. — Ojibwa myths and tales · full text with trees description: Ojibwa Myths and Tales., «Ojibwa myths and tales» by Geo. E. Laidlaw: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: By COL. G. E. LAIDLAW. --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg76755/1/) [home](https://md.mova.elamur.ai/free/en/) / [corpora](https://md.mova.elamur.ai/free/en/corpora/) / [tales](https://md.mova.elamur.ai/free/en/corpora/tales/) / [Ojibwa myths and tales](https://md.mova.elamur.ai/free/en/corpora/tales/pg76755/) / Ojibwa Myths and Tales. # Ojibwa Myths and Tales. Ojibwa Myths and Tales. of «Ojibwa myths and tales» by Geo. E. Laidlaw: the whole text, 21 sentences and 342 words. The small number after every sentence leads to its own page with its syntax tree and pragmatics, parsed by Mova itself. By COL. G. E. LAIDLAW.[1](1/ "tree and pragmatics") This series was obtained from Peter York this summer of 1915, when camped here with his family of basket makers, and also after his return to the Rama Reserve where he lives.[2](2/ "tree and pragmatics") This reserve is to the east of Lake Couchiching in Ontario County in Ontario Province.[3](3/ "tree and pragmatics") The tales told by John York were told in Ojibwa to Peter York and were written down in English by Peter York, who can read and write English.[4](4/ "tree and pragmatics") I have followed York’s phraseology in the stories as closely as possible, using his terms, such as “went to work,” etc., and not changing his meaning in any sense.[5](5/ "tree and pragmatics") Some of these stories may appear crude, and others rather indefinite, but I have in no way altered them, preferring to leave them as they are.[6](6/ "tree and pragmatics") John York is an old man of 96 years and his Indian name is “Kitche-Penascie” or “Big Thunder.”[7](7/ "tree and pragmatics") Peter York is 48 years old and his Indian name is “Penascie” or “Thunder.”[8](8/ "tree and pragmatics") Both names, according to Peter, are “hard” names.[9](9/ "tree and pragmatics") York frequently visits this section which is only a score of miles from the Reserve.[10](10/ "tree and pragmatics") Nanabush is one of the variants of Nenebojo, others being Nanabozho and Nenebuc.[11](11/ "tree and pragmatics") This personage while being human possesses certain supernatural powers, one of them being, that whoever or whatever he addressed had to answer him.[12](12/ "tree and pragmatics") Nanabush seems to have been a joker and a scapegoat at times, and is reputed to be alive yet.[13](13/ "tree and pragmatics") York remarked upon one occasion that Nanabush “was a sort of god” and addresses him as Mr. Nanabush.[14](14/ "tree and pragmatics") This band of Ojibwas did not know where or when Nanabush was born, or the circumstances of his birth.[15](15/ "tree and pragmatics") Perhaps some of the older Indians on the Reserve might know.[16](16/ "tree and pragmatics") Inquiries will be made in the future.[17](17/ "tree and pragmatics") York’s ending to the stories is “This ends this story.”[18](18/ "tree and pragmatics") And his use of the words “great big” means a giant such as “a great big man,” a giant.[19](19/ "tree and pragmatics") “A great big beaver,” a giant beaver, etc.[20](20/ "tree and pragmatics") NO. 1.[21](21/ "tree and pragmatics") - next →: [Nanabush and the Ducks. (modern.) (no. 1.)](https://md.mova.elamur.ai/free/en/corpora/tales/pg76755/2/) - ↑ back to [Ojibwa myths and tales](https://md.mova.elamur.ai/free/en/corpora/tales/pg76755/)