Seven Fires Prophecy

Total Page:16

File Type:pdf, Size:1020Kb

Seven Fires Prophecy Seven fires prophecy Continue The Seven Fires Prophecy Anishinabe was envisioned many many moons ago, but offers us great insight as the wisdom of the Ojibwe people, and offers a solution to our current environmental, social and spiritual crises. Let's be the people of the 7th Fire, rainbow Warriors! Then the First Prophet said to the people: During the First Fire, the people of Anishinabe will rise and follow the sacred shell of the Midevivin lodge. Midewiwin Lodge will serve as a rallying point for people and its traditional ways will be a source of a lot of strength. Sacred megis will lead the way to the chosen land of Anishinabe. You have to look for a turtle shaped island that is associated with the cleansing of the land. You will find such an island at the beginning and end of your journey. There will be seven stops along the way. You will know the chosen land has been reached when you come to the land where the food grows on the water. If you don't move, you'll be destroyed. Our REVIEW: It is theorist that Anishinabe once lived on the edge of the Atlantic Ocean, where the maritime provinces (Canada) and East Coast states (USA) now lie. Midewiwin Lodge (discussed further in the MIDEWIWIN section) is an Ojibwe sacred teachings and medicine society that has retained its precious wisdom for centuries. This prophecy goes back, perhaps, to thousands of years, when people could not imagine that life in any way changes. Prophets knew that people would not be safe if a) their wisdom was not protected and b) their lives were protected by being sheltered inland from the east coast of North America. The sacred shell (megis) was found on the so-called Isle of Madeleine in Lake Superior. The second prophet said to the people, You will know the Second Fire, because at this time the people will be in the camp a large body of water. At this time, the direction of the Holy Shell will be lost. Midewiwin will decrease in strength, the boy will be born to point the way back to the traditional ways. He will show the direction to the steps to the future of the people of Anishinabe. The third prophet told the people. In the Third Fire Anishinabe will find a way to the land they have chosen, the land in the west to which they must move their families. It will be the land where food grows on the water. OUR INTERPRETATION: The land where food grows on the water belongs to the land around the Great Lakes, where wild rice grew in abundance. Anishinabe people are device creative ways of collecting rice using their birch bark canoe to move through the rice without damaging it. The Fourth Fire was originally given to the people by two prophets. They come as one. They talked about the gay light-skinned race. One of the prophets said, You will know the future of our people by the face of Leather race wears. If they come to wear the face of brotherhood, there will come a time of remarkable change for future generations. They will bring new knowledge and articles that can be combined with the knowledge of this country, so the two nations will join to make a mighty nation. Two more will join this new nation, so four of them will form the most powerful people of all. You will know the face of the fraternity if the light-skinned race will not have a weapon. If they come, bearing only their knowledge and handshake . Another prophet said: Beware if a light-skinned race comes to wear the face of death. You have to be careful because the face of the fraternity and the face of death are very similar. If they come with weapons... Beware. If they come in suffering ... They can fool you. Their hearts can be filled with greed for the richness of this land. If they're really your brothers, let them prove it. Don't take them in full confidence. You should know that the person they are wearing is one of death if the rivers are running with poison and the fish become unfit for food. You need to know them on these many things. Our REVIEW: This part of the prophecy is very easy to decipher. This obviously refers to the influx of European white travelers, merchants, explorers, and then settlers to the precious land of Anishinabe. The Fifth Prophet said, In the time of the Fifth Fire, the time of great struggle will come, which will steal the lives of all indigenous peoples. A nation will come to the warning of this Fire, which promises great joy and salvation. If the people accept this promise in a new way and abandon the old teachings, the struggle of the Fifth Fire will be with the people for many generations. The promise that comes will prove to be a false promise. All those who accept this promise will accept the near destruction of the people. Our REVIEW: This part of the prophecy refers to the arrival of missionaries and merchant traders who created a barter and trade system, and began to gain souls for organized Christianity. At first, Anishinabe adopted new available items, believing that they could use what served them without affecting their cultural paths and practices. The Prophet of the Sixth Fire said, During the Sixth Fire, it will be obvious that the promise of the Fifth Fire came in a false manner. Those who deceive with this promise will forget their children from the teachings of their elders, grandchildren and great-grandchildren, and turn against the elders. In this way, the elders will lose the meaning of life... they will lose their purpose in life. At this time, a new disease will come among people. The balance of many people will be disturbed. The cup of life will almost be spilled. The Cup of Life will almost be a cup of grief. OUR INTERPRETATION: This is speaks of the impact of marginalization, segregation, the opening of boarding schools and the bastards of the traditional ways of Anishinabe. Even linguistic and cultural practices were considered suspects. Young children were abused for doing everything that was natural to them. During these predictions, many mocked the prophets. Then they had medication to stay out of the disease. Then they were healthy and happy as a people. These were the people who decided to stay in the great migration of Anishinabe. These people were the first to come into contact with the light-skinned race. They will suffer the most. When the Fifth Fire began, the great struggle really gripped the lives of all indigenous peoples. The light-skinned race launched a military attack on the Indian people through the country, aimed at taking away their land and independence as a free and sovereign people. It is now believed that the false promise that came at the end of the Fifth Fire were materials and riches embodied in the way of life of the light-skinned race. Those who abandoned the ancient paths and accepted this new promise were an important factor in the near-total annihilation of the indigenous peoples of this land. When the Sixth Fire appeared, the Prophet's words came true when the children were taken from the elders' teachings. The era of a civilized Indian child in a boarding school has begun. The Indian language and religion were taken from children. People started dying at an early age... they have lost their will for life and their purpose in life. In the tangled times of the Sixth Fire, he said that a group of visionaries came among Anishinabe. They gathered all the priests of Midewiwin Lodge. They told the priests that The Way of Midevivin was under threat of destruction. They collected all the sacred bundles. They collected all the scrolls that recorded the ceremonies. All these things were placed in a hollowed-out log made of iron wood. The men were lowered over the rock by long ropes. They dug a hole in the rock and buried a log where no one could find it. Thus, the teachings of the elders were hidden from sight, but not from memory. It was said that when it came time that the Indian people could practice their religion without fear that the little boy would dream where the ironwood magazine, full of Sacred beams and scrolls were buried. He will lead his people to the place. The seventh prophet, who came to the people a long time ago, is said to be different from other prophets. He was young and had a strange light in his eyes. He said: During the Seventh Fire there will be new people. They will repeat their steps to find what is left of the trail. Their steps will take them to the elders, whom they will ask to lead them along the way. But many elders will have Sleeps. They will wake up to this new time, there is nothing to offer. Some elders will remain silent out of fear. Some elders will remain silent because no one will ask anything about them. New people need to be careful how they approach elders. The task of the new people will not be easy. If new people remain strong in their quest, the Water Drum Midewiwin Lodge will again sound his voice. There will be a rebirth of the nation of Anishinabe and a revival of the old flame.
Recommended publications
  • Toronto Has No History!’
    ‘TORONTO HAS NO HISTORY!’ INDIGENEITY, SETTLER COLONIALISM AND HISTORICAL MEMORY IN CANADA’S LARGEST CITY By Victoria Jane Freeman A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of History University of Toronto ©Copyright by Victoria Jane Freeman 2010 ABSTRACT ‘TORONTO HAS NO HISTORY!’ ABSTRACT ‘TORONTO HAS NO HISTORY!’ INDIGENEITY, SETTLER COLONIALISM AND HISTORICAL MEMORY IN CANADA’S LARGEST CITY Doctor of Philosophy 2010 Victoria Jane Freeman Graduate Department of History University of Toronto The Indigenous past is largely absent from settler representations of the history of the city of Toronto, Canada. Nineteenth and twentieth century historical chroniclers often downplayed the historic presence of the Mississaugas and their Indigenous predecessors by drawing on doctrines of terra nullius , ignoring the significance of the Toronto Purchase, and changing the city’s foundational story from the establishment of York in 1793 to the incorporation of the City of Toronto in 1834. These chroniclers usually assumed that “real Indians” and urban life were inimical. Often their representations implied that local Indigenous peoples had no significant history and thus the region had little or no history before the arrival of Europeans. Alternatively, narratives of ethical settler indigenization positioned the Indigenous past as the uncivilized starting point in a monological European theory of historical development. i i iii In many civic discourses, the city stood in for the nation as a symbol of its future, and national history stood in for the region’s local history. The national replaced ‘the Indigenous’ in an ideological process that peaked between the 1880s and the 1930s.
    [Show full text]
  • Annual Report 2015-2016
    Annual Report 2015-2016 Vision Nipissing First Nation will be a well-balanced, healthy, politically and economically independent, culturally strong and self-governing nation. Mission Our mission is to continue to protect our Nation’s inherent rights and to empower the membership of Nipissing First Nation to work together in a positive, progressive manner to improve well-being and quality of life, to be socially and economically independent, culturally strong, and self-governing. Values We will be guided by our seven grandfather/ grandmother teachings. Respect- Minaadendamowin: “To honour all creation is to have respect.” Wisdom- Nibwaakaawin: “To cherish knowledge is to know wisdom.” Love- Zaagi’idiwin “To know love is to know peace.” Humility- Dabaadendiziwin “Humility is to know yourself as a sacred part of creation.” Bravery- Aakode’ewin “Bravery is to face the foe with integrity.” Honesty- Gwayakwaadiziwin “Honesty in facing a situation is to be brave.” Truth- Debwewin “Truth is to know all of these things.” Table of Contents Message from the Chief .......................................................................................................................................... 5 Report from the Chief Executive Officer (CEO) ....................................................................................................... 6 Nipissing First Nation Accomplishments & Medicine Wheel of Goals ..................................................................... 7 Anishinaabe Culture & Heritage .............................................................................................................................
    [Show full text]
  • Lighting the Eighth Fire
    Lighting the Eighth Fire Acknowledgement, Accountability and Engagement on Asinabka by Sophie Lamothe Thesis submitted to: The Faculty of Graduate and Postdoctoral Affairs In partial fulfilment of the requirements for the degree of: Master in Architecture Azrieli School of Architecture and Urbanism Carleton University, Ottawa, Ontario, Canada © Sophie Lamothe 2012-2013 Library and Archives Bibliotheque et Canada Archives Canada Published Heritage Direction du 1+1 Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington Ottawa ON K1A0N4 Ottawa ON K1A 0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-94564-3 Our file Notre reference ISBN: 978-0-494-94564-3 NOTICE: AVIS: The author has granted a non­ L'auteur a accorde une licence non exclusive exclusive license allowing Library and permettant a la Bibliotheque et Archives Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par I'lnternet, preter, telecommunication or on the Internet, distribuer et vendre des theses partout dans le loan, distrbute and sell theses monde, a des fins commerciales ou autres, sur worldwide, for commercial or non­ support microforme, papier, electronique et/ou commercial purposes, in microform, autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in this et des droits moraux qui protege cette these. Ni thesis. Neither the thesis nor la these ni des extraits substantiels de celle-ci substantial extracts from it may be ne doivent etre imprimes ou autrement printed or otherwise reproduced reproduits sans son autorisation.
    [Show full text]
  • Running Head: Redefining Education Through Anishinaabe Pedagogy
    RUNNING HEAD: REDEFINING EDUCATION THROUGH ANISHINAABE PEDAGOGY REDEFINING EDUCATION THROUGH ANISHINAABE PEDAGOGY: A JOURNEY TO CLARIFY HOW ABORIGINAL EDUCATION BROUGHT ME TO ANISHINAABE PEDAGOGY BY REBECCA CHARTRAND A Thesis submitted to the Faculty of Graduate Studies of The University of Manitoba In partial fulfillment of the requirement of the degree of MASTER OF EDUCATION Department of Curriculum, Teaching and Learning Faculty of Education University of Manitoba Winnipeg Copyright © 2016 by Rebecca Chartrand REDEFINING EDUCATION THROUGH ANISHINAABE PEDAGOGY i ABSTRACT Using a bifocal, place conscious Anishinaabe-Western/Euro-Canadian lens, the evolution of Aboriginal education is examined from a personal and professional perspective. Meaning surfaces from the lived-experiences of the author, an Anishinaabe woman, educator, parent, community member and Aboriginal education specialist, and what continues to unfold at national, provincial and local levels as “Aboriginal education” with an emphasis on what is taking place in south central Manitoba. The thesis highlights the resurgence of Indigenous ways of knowing, teaching and learning, specifically Anishinaabe pedagogy, and identifies goals for education from an Anishinaabe lens that looks beyond academic success to pedagogical tools that can help restore wellness and well-being for all Canadians. Keywords: Aboriginal education, Anishinaabe pedagogy, Indigenous, First Nations, Me tis, Inuit REDEFINING EDUCATION THROUGH ANISHINAABE PEDAGOGY ii ACKNOWLEDGEMENTS I dedicate this thesis to my daughter Syrena who has grown up a great deal since I began this thesis journey in 2007. Syrena I hope you find something nourishing within these pages that gives you strength, hope and a sense of place in the world as an Anishinaabe Me tis woman.
    [Show full text]
  • Figure 8: Treaty 4 Adhesion-Original Moose Mountain Reserves
    the year before gave their adhesion to the Treaty. Those signing included: Wah-pee- makwa; The White Bear; Okanes; Payepot; Le Coup de Pheasant (Pheasant Rump); and Kitchi-kah-me-win (Ocean Man). Although the Reserve of the Chief Wahpemakwas (White Bear) descendants was geographically located in the western regions of Treaty 2, White Bear signed the Treaty 4 adhesion in 1875, and accepted a Reserve on the southeast flank of the Moose Mountains in 1877. This Reserve was established for the use and benefit of both the Nuh kaw e and Cree Bands living in the region. While White Bears Cree and Saulteaux members did explore some agricultural activities after the establishment of this Reserve, they preferred and continued to follow their traditional lifestyle of hunting, fishing, trapping and gathering on the Reserve and throughout the area (Thompson, C., 2006) Due to pressures for farmland at the turn of the 20th century, land speculators pressured Canada to force the surrender of the Pheasant Rump #68 and the Ocean Man #69 First Nation Reserves in the nearby Moose Mountains. In 1901, a total of 47,100 acres of land were surrendered to Canada and the members of Pheasant Rump and Ocean Man were moved to the White Bear Reserve. The amalgamation in 1901 intensified the association of the languages and cultures of the different tribal affiliations. Recently Pheasant Rump and Ocean Man have successfully regained independent reserves however White Bear still retains many family association and cultural effects of the forced amalgamation. Figure 8: Treaty 4 Adhesion-Original Moose Mountain Reserves 39 Figure 9: White Bear First Nations Reserve Today 40 Chapter 3 – MIGRATION Migration Legend of the Ojibwe to the New Land The following migration legend is shared by the Passamaquoddy peoples, part of the Wabanaki Ojibwe of Eastern Canada When the seven prophets came to the Ojibwe with instructions about life from the Creator, the People were living in the east on the shores of the Great Salt Water.
    [Show full text]
  • Pathways to the Eighth Fire: Indigenous Knowledge and Storytelling in Toronto
    Pathways to the Eighth Fire: Indigenous Knowledge and Storytelling in Toronto Jon Johnson A dissertation submitted to the Faculty of Graduate Studies in partial fulfillment of the requirements for the degree of Doctor of Philosophy Graduate Program in Communication and Culture York University Toronto, Ontario July 2015 © Jon Johnson, 2015 Abstract A considerable body of scholarly research now accords with long-held Indigenous prophecy in affirming the ongoing importance of Indigenous knowledge for the health and wellness of contemporary Indigenous and non-Indigenous peoples and their environments. Yet, while much research has examined Indigenous knowledge and traditions in more natural or rural contexts, there has been to date very little examination of the presence and character of Indigenous knowledge and traditions in more urban contexts. This dissertation redresses this gap in the research via an analysis of Indigenous knowledge, traditions, and storytelling in Toronto and their prophetic implications for contemporary Indigenous and non-Indigenous peoples. The analysis is based on a comparative literature review of Indigenous knowledge, traditions, and community as they have been practiced in urban and non-urban locales, long-term participation within Toronto’s Indigenous community particularly as a tour guide for the highly-regarded community-based Great ‘Indian’ Bus Tour of Toronto, and in-depth semi-structured interviews with a small group of Anishinaabe Torontonians regarding their perceptions of the city and the practice of urban Indigenous knowledge and traditions. These lines of investigation revealed that land-based urban Indigenous knowledge and storytelling traditions are practiced in at least some cities like Toronto in ways that exhibit significant similarities and continuities with those practiced in non- urban locales.
    [Show full text]
  • Nindoodemag Bagijiganan: a History of Anishinaabeg Narrative Is a Project Interested in How
    NINDOODEMAG BAGIJIGANAN: A HISTORY OF ANISHINAABEG NARRATIVE by Niigonwedom James Sinclair A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF Doctor of Philosophy in The Faculty of Graduate Studies (English) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) April 2013 © Niigonwedom James Sinclair, 2013 ii Abstract Nindoodemag Bagijiganan: A History of Anishinaabeg Narrative is a project interested in how Anishinaabe narratives define Anishinaabeg culture and community. It argues that Anishinaabeg expressions are bagijiganan, offerings where unique relationships Anishinaabeg carry enact a dynamic sense of art, identity, and nationhood. Embodying an intellectual praxis called mino- bimaadiziwin (“the good life”) from the past to the present, Anishinaabeg narrative artists are defining the processes of Anishinaabeg culture. I argue that Anishinaabeg narrative bagijiganan are embedded in principles found in the Anishinaabeg Nindoodemag, the totemic system. Articulating the specific and interconnected ways circles of Anishinaabeg relationality operate, Anishinaabeg Nindoodemag is formed through two concepts, enawendiwin (strands connecting all parts of creation) and waawiyeyaag (interwoven systems of circularity). These come together to construct nindinawemaganidog (all of my relations), a law found in traditional expressions like treaties, birchbark, and beadwork and contemporary forms like poetry, paintings, and novels. Anishinaabeg narrative bagijiganan exemplify how Anishinaabeg relationships grow while continuing an inclusive sense of nationhood through the Nindoodemag. In two opening sections, “First Thought” and “First Word,” I overview Anishinaabeg Creation narratives, tracing how Anishinaabeg conceive of the universe as constituted by language and how narrative bagijiganan gesture towards mino-bimaadiziwin. In “Bezhig,” I argue that Anishinaabeg Nindoodemag is the manifestation of this process and Anishinaabeg narratives adopt one (and often more) parts of the totemic system to enact and embody this praxis of relationship making.
    [Show full text]
  • A Healing Performance of Mino-Bimaadiziwin: the Good Life
    THE JOURNEY OF A DIGITAL STORY: A HEALING PERFORMANCE OF MINO-BIMAADIZIWIN: THE GOOD LIFE CARMELLA M. RODRIGUEZ A DISSERTATION Submitted to the Ph.D. in Leadership and Change Program of Antioch University in partial fulfillment of the requirements for the degree of Doctor of Philosophy June, 2015 This is to certify that the Dissertation entitled: THE JOURNEY OF A DIGITAL STORY: A HEALING PERFORMANCE OF MINO-BIMAADIZIWIN: THE GOOD LIFE prepared by Carmella M. Rodriguez is approved in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Leadership and Change Approved by: Carolyn Kenny, Ph.D., Committee Chair date Elizabeth Holloway, Ph.D., Committee Member date Luana Ross, Ph.D., Committee Member date Daniel Hart, M.F.A., Committee Member date Jo-Ann Archibald, Ph.D. External Reader date Copyright 2015 Carmella M. Rodriguez All rights reserved. Acknowledgements Creator, I thank you for guiding me through this beautiful journey, for accepting me as one of your children and for all of creation. Thank you spiritual guides for teaching me about life and keeping me on the right path. Brenda Manuelito, thank you for being my partner and the other half of nDigiDreams. I’m so grateful I met you in a little hog farm in Lyons, Colorado. Thank you for travelling across this beautiful land with me on dirt roads, blue skies, and across so many waterways. Our learning journey together has been incredible and I’m so happy that we are doing something good for “the people.” Thank you to all of the medicine men and women, who helped us raise nDigiDreams, since birth and for the spiritual guidance and prayers for this path.
    [Show full text]
  • Dialogue with the Elders
    Dbaajmoowin: Dialogue with the Elders William Arthur Allen, Heritage One, 9 First Avenue, Box 85, Burk’s Falls, ON P0A 1CO Canada; [email protected] I have a story. It is about relationship, shared experience, the role of story, and the importance of traditional language in dialogue, Dbaajmoowin, with Native American elders. My story features the Algonquin Dome, the region of Ontario between the Ottawa River and Georgian Bay of Lake Huron, land which was occupied in pre-European contact times by Algonquian-speaking people. Just two hours drive south of the Algonquin Dome, over eight million people live in Ontario’s Golden Horseshoe, a metropolitan area centered on the city of Toronto. Fully one-quarter of Canada’s total population lives in the Golden Horseshoe. This demographic has required rethinking the protection plan for significant portions of the Algonquin Dome. At the beginning of the 17th century the Great Lakes region was unknown to Euro- peans. As the century proceeded the French moved further inland, almost always with native guides. The main canoe route westward toward Lake Superior from Montreal was up the Ottawa River, through Lake Nipissing and down the river that came to be known as the French River. That section of the route forms the northern boundary of the Algonquin Dome. The dome, shaped like a huge turtle shell in the middle of central Ontario, has short rivers running to the north and long rivers running eastwardly to the Ottawa. Several short rivers flow southward across “The Land Between” rock barrens and limestone alvars and on to Lake Ontario.
    [Show full text]
  • Native American 7 Prophecies
    Native American 7 Prophecies - Seven fires prophecy is an Anishinaabe prophecy that marks phases, or epochs, in the life of the people on Turtle Island , a Native American name for the North American continent. The seven fires of the prophecy represent key spiritual teachings for North America, and suggest that the different colors and traditions of the human beings can come together on a basis of respect. It predates the arrival of the Europeans, and contains information for the future lives of the Anishinaabe which are still in the process of being fulfilled. The last half the prophecy appears to apply to all peoples in contact with the Anishinaabeg . Consequently, with the growth of the Pan-Indian Movement in the 1960s and the 1970s, concepts of the Seven fires prophecy merged with other similar prophetical teaching found among Indigenous peoples of North America forming a unified environmental, political, and socio-economic voice towards Canada and the United States . The Seven fires prophecy was originally taught among the practitioners of Midewiwin . 1. In the time of the First Fire, the Anishinabe nation will rise up and follow the sacred shell of the Midewiwin Lodge. The Midewiwin Lodge will serve as a rallying point for the people and its traditional ways will be the source of much strength. The Sacred Megis will lead the way to the chosen ground of the Anishinabe. You are to look for a turtle shaped island that is linked to the purification of the earth. You will find such an island at the beginning and end of your journey.
    [Show full text]
  • Who Has Traded Cash for Creation? Approaching an Anishinaabeg Informed Environmental History on Bkejwanong Territory
    WHO HAS TRADED CASH FOR CREATION? APPROACHING AN ANISHINAABEG INFORMED ENVIRONMENTAL HISTORY ON BKEJWANONG TERRITORY RICK FEHR A DISSERTATION SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY FACULTY OF ENVIRONMENTAL STUDIES YORK UNIVERSITY, TORONTO, ONTARIO DECEMBER 2010 Library and Archives Bibliotheque et 1*1 Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington OttawaONK1A0N4 OttawaONK1A0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-80527-5 Our file Notre reference ISBN: 978-0-494-80527-5 NOTICE: AVIS: The author has granted a non­ L'auteur a accorde une licence non exclusive exclusive license allowing Library and permettant a la Bibliotheque et Archives Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par I'lntemet, preter, telecommunication or on the Internet, distribuer et vendre des theses partout dans le loan, distribute and sell theses monde, a des fins commerciales ou autres, sur worldwide, for commercial or non­ support microforme, papier, electronique et/ou commercial purposes, in microform, autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in this et des droits moraux qui protege cette these. Ni thesis. Neither the thesis nor la these ni des extra its substantiels de celle-ci substantial extracts from it may be ne doivent etre imprimes ou autrement printed or otherwise reproduced reproduits sans son autorisation.
    [Show full text]
  • Generational Perspectives on Community Knowledge Transfer in Nipissing First Nation
    Generational Perspectives on Community Knowledge Transfer In Nipissing First Nation by Lisa M. Blenkinsop A Thesis presented to The University of Guelph In partial fulfillment of requirements for the degree of Master of Science in Capacity Development and Extension Guelph, Ontario, Canada © Lisa M. Blenkinsop, April, 2017 ABSTRACT Generational Perspectives on Community Knowledge Transfer in Nipissing First Nation Lisa M. Blenkinsop Coadvisors: University of Guelph, 2017 Dr. James Mahone Capacity Development and Extension Dr. Jeji Varghese Sociology and Anthropology Indigenous knowledge is the living knowledge held by a particular community that is shared with, and transformed by, each successive generation. This thesis explores historical and contemporary intergenerational knowledge transfer at Nipissing First Nation, an Anishinaabe community in Ontario, Canada, that is working to restore its community knowledge and worldview while also dealing with conflict surrounding its commercial fisheries. Elders and youth from the community were invited to participate in a community-led workshop aimed at connecting generations and creating a space for knowledge-sharing and dialogue. Drawing on the workshop discussions I explored themes that emerged, including the disruption of historical mechanisms of intergenerational knowledge transfer in the community as a direct consequence of colonization and the imposition of the Western worldview onto the community. This disruption of intergenerational knowledge transfer has disconnected contemporary children and youth from traditional relationships with the land, the Anishinaabe language, the community and their Elders. ii ACKNOWLEDGEMENTS My research journey was far longer than I had initially anticipated: the life of a part-time graduate student with a family and full-time job is a complicated one.
    [Show full text]