2800 ancient obulus after turning in,, didn't count the rest,but took me 30 minutes to walk back from sepermeru to my base which is located under the tree next to the city😃

Conan Eaton in "The Naming: A Part of the History of Washington Island" says that he looked in vain for information about Door County's name in Native American tradition.
There is a story which mentions the area, but it is mainly focused on the two Manitou Islands. The National Park Service relates it this way:

Long ago, along the Wisconsin shoreline, a mother bear and her two cubs were driven into Lake Michigan by a raging forest fire. The bears swam for many hours, but soon the cubs tired. Mother bear reached the shore first and climbed to the top of a high bluff to watch and wait for her cubs. The cubs drowned within sight of the shore. The Great Spirit created two islands to mark the spot where the cubs disappeared and then created a solitary dune to represent the eternal vigil of mother bear.

https://www.nps.gov/slbe/learn/kidsyouth/the-story-of-sleeping-bear.htm
The bears came from Wisconsin. But where in Wisconsin? It doesn't say. On Chambers Island, Mackaysee Lake has two islands. The name Mackaysee is from the Menominee name for the lake, Mac-Kay-See. The Menominee name for the island is Ke-Che Mab-Ne-Do, and it means "The Great Spirit". These names are reported by William Tishler. A list of place names from Simon Kahquados was reported in 1918. He gave the Potawatomi name of Chambers Island as "Ke che mah ne do", which is almost the same. "Mab-Ne-Do" and "mah ne do" are similar to how the Manitou Islands are named Manitou, which again means "Great Spirit". It is a different pronunciation, not a different word. Taken this way, Chambers Island is also a Manitou Island, like the ones in Michigan.
The two islands on July 27, 2020, cropped from M_4508754_NW_16_060_20200627 on https://earthexplorer.usgs.gov/
The peninsula's name is explained by the connection between the places. The bears swim east from Wisconsin to Michigan because of a fire. Fires could happen in middle to late summer, or in a dry autumn.
An Algonquian-Iroquoian tradition includes a constellation of a bear, using some of the stars in Ursa Major. The scoop of the Big Dipper is a bear, facing the same way as Ursa Major. Instead of having a long tail, individual stars nearby are hunters chasing it. Stansbury Hagar described how the changing position of the bear in the sky related to the changing seasons on the seventh page of this pdf: https://www.jstor.org/stable/pdf/533799.pdf. Could the constellation's seasonal position relate to the Manitou Islands?
Although the quote from the National Park Service didn't mention it, the mother bear, Mishe Mokwa, is a "sleeping bear". The link goes to a page with a photo of the Mother Bear Dune, which is just inland from a directly west-facing shoreline. She sleeps after crying for her cubs; then she dies. The story stops with the creation of the sand dune, but the sky continues to change. In the spring, the bear constellation faces west, matching the orientation of the Mother Bear Dune. So her spirit awakes from hibernation, and she and the little bears pass over the lake and the peninsula to Chambers Island.
Using this, canoers could navigate across Lake Michigan in the spring and fall by either following the bear or going the opposite direction, depending on the way they were headed. Springtime meant that someone could look at the Mother Bear Dune in the early evening, and see the Bear in the sky facing the same way as the Mother Bear Dune. As night went on, the bear turns to the north with the rest of the stars until finally day breaks. Although the latitude of the southernmost point of Chambers Island lines up with the northernmost point of North Manitou Island, someone starting out near the Mother Bear Dune would need to angle somewhat to the north to head out in the direction of Chambers Island. An all-water route through the Porte des Mortes passage would require an even more northly direction.
Thinking about the peninsula's name this way makes it seem ill-fated to hold a battle over the Porte des Mortes passage. It could be hubris to attempt military control over a strait with such strong connections, the way to the spirit homes of the bears.
The earliest written record which Eaton was aware of for the area's name was from Fr. Emmanuel Crespel. He used "Cap a la Mort" in 1728. He used it in a manner which implied that the name was already generally known by others. "Cap" is "cape", but "a la" means "to the", and "a la Mort" is a French idiom for someone who is mortally ill or fatally wounded. Later on, "Porte des Morts" was used for the strait north of the peninsula. It is generally understood that the peninsula received its name from the strait, and the strait received its name from the battle. It is curious that Crespel's use predates the written use of the name for the strait. That he designated a name for the cape itself runs counter to this general understanding.
How old would this have been? One account of Gravel Island's name suggests an upwards bound at about A.D. 1520. Publius V. Lawson explains that the name for the island, Mah-ko-me-ne-shine-me-nis, came from the Potawatomi. He wrote in 1920 that "four hundred years ago a spirit bear was seen crossing the lake from the east shore." and "Since then they call the island Old Bear Cub island." Why would they have called it a spirit bear as opposed to an ordinary bear? Kahquados explained this, and J. P. Schumacher wrote it up in the Wisconsin Anthropologist in 1918: "An Indian legend concerning this island gives the information that several hundred years ago a bear and her cub were seen swimming across the lake. The Indians on the shore beckoned them to come to the island, which they did. They were spirit animals or manitous." This suggests an upwards bound of only about A.D. 1718, but on the off-chance you still trust me with the date estimate, that is still earlier than Crespel's written mention for the Peninsula's name.
The earlier date at least indicates that the association of the names predates the time of intense tribal warfare spurred by political alliances with the French and British. Eaton thought that the Portes des Mortes battle was part of this later period of conflict, and I agree. If it wasn't a battle that started the associated names, then it would be better to say that the battle led to a reinterpretation, memorialized in the Death's Door petragraphs. During the high lake levels not long ago, Matt Velguth was concerned that they were getting damaged. This doesn't have bearing on whether the petragraphs should be protected from high water, but it is good to know that even if the artwork gets washed away someday, the islands will remain and continue to bear witness about their connections.
How recently did the old naming persist? At least up to Kahquados' death in 1930. Egg Harbor, which is a little to the north in latitude from the Mother Bear Dune, and directly faces Chambers Island, was "Che-bah-ye-sho-da-ning", or "ghost door". "Che-bah-ye" is "ghost", and this dictionary from the Kansas Heritage Group says that "shkwate'm" is "door". That is fairly close: "shkwa" sounds like "sho-da" and "te'm" sounds like "ning".
For the French, "porte" was for the water passage, but a peninsula itself can be considered a door if something passes through it. In Pakistan, the Gwadar peninsula is named "Door of the wind" because the winds that it channels. Literally, "Gwa dar" is "Air Door". So just because "porte" was used for a water passage later on does not preclude "door" from being used in other ways.
The same dictionary lists "cibe'kmuk" as the word for grave, as literally a "body house". Yet "cibe'/Che-bah-ye" also can mean "ghost". It makes sense that if a grave is "ghost house", to get to it, you enter a "ghost door". That Egg Harbor opens to Chambers Island means that the island must be the ghost house, with Egg Harbor being the gateway to Chambers Island. And to think of it, the act of passing through a "ghost door" is to die, which sounds a lot like Crespel's use of "a la Mort". The implication is that "Cap a la Mort" is a reference to Egg Harbor being the ghost door, rather than a reference to the Porte des Mortes battle. And if the peninsula was named for Egg Harbor, then it was thought of as the "cape where the ghost door is located".
I am not an ethnoastronomical authority, nor was I told about it by someone keeping a tradition. You should be cautious about this post, especially because quite a few places were named Manitou. I might want to attribute the connection instead to Manitowoc, except that there is a good explanation for its name. It referred to a cross on the shore placed by a missionary: https://www.wisconsinhistory.org/Records/Article/CS10190. Also, the documented Native American constellation was only one bear, not a mother with two cubs. Other, Eurasian versions of the constellation included one or more cubs. Ursa Major only has one cub, Ursa Minor, but Job 38:32 may also refer to the Great Bear, and it uses the plural "cubs" instead of a singular cub.
Why is this worth caring about, since the most you'll get from me is a web of inferences? The significance for me is that the area's name did not originally refer to the Gates of Hell in Matthew 16:18, but was closer to the Pearly Gates in Revelation 21:21. Death is not the end, it is a hibernation. For me, this is enough, even to make it worth sharing with you.

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