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(August 21, 2013) Final Copy gi-mi-ni-go-wi-ni-nan o-gi-ma-wi-win zhigo o-gi-ma-win (The gifts of traditional leadership and governance) A Dissertation Submitted to the Committee of Graduate Studies in partial Fulfillment of the Requirement for the Degree of Doctorate of Philosophy in the Faculty of Arts and Science INDIGENOUS STUDIES Ph.D. GRADUATE PROGRAM TRENT UNIVERSITY PETERBOROUGH, ONTARIO Copyright makwa ogimaa (2013) (Jerome Fontaine) September 2013 ABSTRACT gi-mi-ni-go-wi-ni-nan o-gi-ma-wi-win zhigo o-gi-ma-win (The gifts of traditional leadership and governance) makwa ogimaa (Jerome Fontaine) ni’ o-nah-ko-nah ah-di-so-kah-nahg zhigo di-bah-ji-mo-wi-nan g’dah mi-kwe-ni-mah- nahn obwandiacbun (nigig), tecumthabun (mizhibizhi), miinwaa shingwaukbun (ah-ji- jawk) (I ceremonially call upon the stories, the sacred and spiritual narratives and stories of personal experience… In the spirit of obwandiac, tecumtha and shingwauk) gi-mi-ni-go-wi-ni-nan o-gi-ma-wi-win zhigo o-gi-ma-win (The gifts of traditional leadership and traditional governance) explores anishinabe o-gi-ma-wi-win (traditional leadership and to be esteemed) from the point of view of obwandiac (nigig) in 1763, tecumtha (mizhibizhi) and shingwauk (ah-ji-hawk) in 1812 and 1850 respectively. It also examines the political and social significance of anishinabe o-gi-ma-win (traditional governance) and the n’swi-ish-ko-day-kawn anishinabeg o’dish-ko-day-kawn (Three Fires Confederacy) during the time of these esteemed leaders. The use of our ah-di-so-kah-nahg (sacred and spiritual narratives), di-bah-ji-mo- wi-nan (stories of personal experience and reminiscences) and ah-way-chi-gay-wi-nan (moral stories) provides the opportunity to show how anishinabe people used different narratives to ah-way-chi-gay-win (teach by telling stories). In listening to these personal and intimate stories we have an opportunity to understand and explore these concepts of o-gi-ma-wi-win (traditional leadership and to be esteemed) and o-gi-ma-win (traditional governance). The first layer to this distinct way of knowing embodies anishinabe nah-nah-gah- dah-wayn-ji-gay-win (how we come to think this way about our reality and epistemology) and is expressed to us within our gah-wi-zi-maw-ji-say-muh-guhk (creation and stories II of origin) and miskew ah-zha-way-chi-win (blood memory and the act of flowing). It states explicitly that we have always known where we came from, who we are, and how we fit into this world. anishinabe i-nah-di-zi-win (our way of being and way of life and ontology) lends voice to the second layer of anishinabe kayn-daw-so-win (traditional knowledge), which defines the responsibilities and expectations of anishinabe society, leadership and governance. Our ni-zhwa-sho gi-ki-nah-mah-gay-wi-nan (seven teachings), ni-zhwa-sho o-na-sho-way-wi-nan (seven sacred laws) and the relationship of the do-daim-mahg (clan system) are described within anishinabemowin, the language of our ceremonies and of the jeeskahn (shake tent). Harry Bone (2011)1, an elder from Keeseekoowenin First Nation suggests that ah- zhi-kay-ni-mo-nahd-a-di-sid bay-mah-di-sid (how we use our way of doing, thinking, ceremony and spirituality to find answers and methodology) represents a third layer that provides us with the ways and means to help us understand the essence of anishinabe nah-nah-gah-dah-wayn-ji-gay-win (how we come to think this way about our reality and epistemology and i-nah-di-zi-win (our way of being and way of life and ontology). This represents the literal and metaphoric o-dah-bah-ji-gahn (sacred bundle) and traditional approach that provides this narrative with the means to explore the ideas of leadership and governance from within a traditional construct. He adds that our spirituality and manitou kay-wi-nan (ceremonies) will be clearly defined and shared within this o-dah- bah-ji-ji-gahn (sacred bundle). It helps establish the spiritual core for this narrative. These anishinabe approaches to methodology (intimate conversations, family history and 1 Bone, Harry (Personal Communication) 2011. III ceremony) are used to tell a story that mirrors the academic construct of interviews and document analysis. Therefore, the o-dah-bah-ji-gahn (sacred bundle) provides the nay-nahn-do-jee- kayn-chi-gayd (to dig around and research) tools to have this discussion exploring the traditional construct of anishinabe o-gi-ma-wi-win (traditional leadership and to be esteemed) and o-gi-ma-win (traditional governance). Lastly, it is important to understand that this traditional approach shows how these narratives are in-and-of-themselves powerful strategies in understanding anishinabe ah-yah-win (way of being and existence) and gah-gi-bi-i-zhi-say-mah-guhk (history). mii i’i-way anishinabe i-zhi-chi-gay-win (This is the anishinabe way) zhigo mii'iw eta-go o-way neen-gi-kayn-dahn zhigo ni-gi-noon-dah-wah (This is as much as I know and have heard) IV TABLE OF CONTENTS I. Abstract II II. Table of Contents V III. ja-gash-ki-ta-wad VIII (I salute them) Chapter 1 1 gah-wi-zhi maw-ji-say-muh-guhk (Creation and stories of origin) • di-bah-ji-mo-win o-nah-ko-nan 5 (To ceremonially call upon the story) • nitam igo (The beginning) 8 • mah-zhi-nay-bi’i-gay di-bah-ji-mo-win 17 (The story is told and is written) • ah-way-chi-gay-win (To teach by telling a story) 23 • nah-nah-nahn-dah-way ji-kayn-ji-gay-win 28 (The reasons why I have dug around) Chapter 2 40 ni-noon-dah-wah-min in-way-wahd gi-gay-tay-anishinabeg on-ji-ning-gi-kayn-dah-so-min wayn-ji-da ji-ga-gway-dway-wi-na (We hear the voices of our ancestors because we know how to ask the most basic questions) • kay-go-wah-ni-kayn andi-wayn-ji-ahn zhigo andi-ay-i-ahn 41 (Do not forget where you come from and who you are) • o-dah-bi-ji-gan 56 (The literal and metaphoric sacred bundle) • ah-zhi-kay-ni-mo-nahd-a-di-sid bay-mah-di-sid 58 (How we use our way of thinking, ceremony and spirituality to find answers and methodology) • nah-nah-gah-dah-wayn-ji-gay-win 71 (How we came to think this way about our reality and epistemology) • i-nah-di-zi-win 72 (Our way of being and way of life and ontology) Chapter 3 76 gah-o-mah-mah-wahn-dah-wi-zid gah-ki-nah-ge-goo ji-gi-kayn-dah-so-a-keeng (A prophet is someone who has a completed view of the world…) V • o-gi-ma-wi-win 78 (Traditional leadership and to be esteemed) Chapter 4 102 obwandiac (The man who travelled to many places) (nigig) Chapter 5 138 tecumtha (He walked across the southern star falling) (mizhibizhi) Chapter 6 176 shingwauk (The white pine, boss of all the trees) (ah-ji-jahk) Chapter 7 204 o-gi-ma-win zhigo n’swi-ish-ko-day-kawn anishinabeg o’dish-ko-day-kawn (Traditional governance and the Three Fires Confederacy) Chapter 8 236 beeduhbuhn (The new dawn) meegwetch bi-zhin-dah-wi-yeg (Thank you for listening to me) IV. mah-zi-nay-i-gahn a-nah-mi-chi-gay-win 256 (Bibliography and the books that I have read) V. ah-ni-ka-no-tah-gay-win 267 (Interpretation and Glossary) VI. APPENDICES (APPENDIX 1) 275 mah-zhi-nay-i-gahn a-nah-mi-chi-gay-win (A literature review and the books that I have read) (APPENDIX 2) 297 ah-di-so-kah-nahg anishinabeg (Traditional Storytellers) (APPENDIX 3) 298 VI ni-zhwa-sho ni-gahn-nah-ji-mo-win (Seven Fires Prophesy of the anishinabeg) as shared by bawdwaywidun banaise (Eddie Benton-Banai) (APPENDIX 4) • Map 1 (1763) 303 • Map 2 (1812) 304 • Map 3 (1850) 305 (APPENDIX 5) 306-307 • TIMELINE VII ja-gash-ki-ta-wad (I SALUTE THEM) ACKNOWLEDGEMENTS ni’ o-nah-ko-nah ah-di-so-kah-nahg zhigo di-bah-ji-mo-wi-nan g’dah mi-kwe-ni-mah- nahn obwandiacbun (nigig), tecumthabun (mizhibizhi), miinwaa shingwaukbun (ah-ji- jawk) (I ceremonially call upon the stories, the sacred and spiritual narratives and stories of personal experience… In the spirit of obwandiac, tecumtha and shingwauk) I wish to recognize my deceased father and mother who showed kindness and love throughout my life and were a source of inspiration during difficult periods of my life. I honour as well those generations who have passed and those yet to come. To my brother Vince (Boogie) who was a helpful friend and traveling companion during the vision quest, Sundance and the big move from Ottawa to Sault Ste. Marie, which graciously lent itself as another important segment of the journey. It is also important to acknowledge the “circle” that helped and sustained me during a very difficult period, without them all of this would not have been possible. Throughout this journey, there have been many people who have gave me considerable strength and guidance in keeping true to the story and vision. bawdwaywidun banaise (Edward Benton-Banai), Grand Chief of the Three Fires Midewiwin Society and Darrell Boissoneau, President, Shingwauk Kinoomaage Gamig were willing teachers and friends throughout this journey.
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