1 Natasha Myhal Dumbarton Oaks Land Back Symposium May 13

Total Page:16

File Type:pdf, Size:1020Kb

1 Natasha Myhal Dumbarton Oaks Land Back Symposium May 13 Natasha Myhal Dumbarton Oaks Land Back Symposium May 13, 2021 Nmé as Elder Brother: Sustaining Ecological Memory through Indigenous Restoration Abstract: Gichigami (Great Lakes) is a site where the concerns of fish and the land meet. My paper addresses the role of Anishinaabe-more-than-human relations as a re-engagement with subsistence practices that are burdened with memories of colonialism. More-than-humans as relatives generate their own place-based knowledge as they navigate through land/water fraught with jurisdictions and remain deeply embedded in Anishinaabe social systems. This paper will argue that more-than-human memories of the past and future are made through Odawa acts of remembering and forgetting. My paper also attempts to understand how these relations shape present memories of remembered Anishinaabe pasts; putting forward a theory of Indigenous ecological memory that addresses how more-than-humans hold alternative memories, alive with ancestral knowledge. As Indigenous ethnobotanical literature and Anishinaabe methodologies informs my approach, I center the role more-than-humans play in how land/water is remembered (Geniusz 2009; Simpson 2017). Through Indigenous ethnobotany, I bring in the importance of elder brothers, animals, as being critical to this field, as animals cannot survive without plants. Indigenous ecological memory connects Anishinaabe people to the inherent struggles over land/water through contemporary Indigenous governance practices in Michigan. Thus, my paper allows for an engagement with an Anishinaabe distinctiveness, free from colonial interpretation. My Anishinaabe Positionality Boozhoo / Aaniin Natasha nindiznikaaz, makwa nindoodem, Baawating Anishinaabe izhinikaade ishkonigon wenjibaayan. I humbly greet you in the Anishinaabe language and start with my Anishinaabemowin introduction as it was taught to me. I am a beginner speaker of Ojibwemowin, and was fortunate to learn three years of Anishinaabe during my time as an undergraduate student. I am Anishinaabe first before anything else and am accountable to all Anishinaabeg, including more-than-humans. The leftover land that I come from is Sault Ste. Marie, in Michigan’s Upper Peninsula. My Anishinaabe family, the Lambert’s, made their home in St. Ignace, Michigan and remained there for many generations. I was raised away from my 1 community in Cleveland, Ohio. My introduction in the Anishinaabe language shares our worldview and informs our relations to land/water and more-than-humans. I share this for those Anishinaabe listening and reading to know the origins of my teachings and my familial ties to community. I am deeply influenced by my Anishinaabe ancestors and family. Anishinaabeg peoples lived along the Great Lakes and river systems, relying heavily on fishing. My kinship relations extend from Baawaating (Sault Ste. Marie), which translates to “place of the rapids” in Anishinaabe. For at least 2,000 years, my ancestors seasonally gathered near St. Mary’s Rapids for attikamek, the Ojibwemowin word for whitefish, which translates to “caribou of the waters.” My ancestors traveled for miles to fish in the rapids and had enough food to feed our families. A translation of Anishinaabeg means “Great Peoples,” and we (the Ojibwe, Odawa, and Potawatomi) have lived on the shores of Gichigami “Great Lakes” for millennia. This relationship with nibi “water” informs my cultural understandings of place through awareness of more-than-human kin that live, breathe, and depend on nibi for survival. Anishinaabemowin as Animating Place Indigenous languages detail a specific and unique relationship to a physical place, which is expressed differently through one’s own relationship with the land/water. Anishinaabe ties to place are found in Anishinaabemowin, our language, which generates geographies of communication with the land/water, more-than-humans, and stories that reinforce this knowledge. Kimberly Blaser describes this as the “ecolegacy of Anishinaabe peoples” that allows for a “reading of land languages,” which is a dynamic set of understandings of land/water 2 that support Anishinaabe lives in the present. 1 Within Anishinaabemowin is a language of care that is a shifting process regarding Odawa relationships to place. In this context, my paper will explore the land/water languages of the Anishinaabe as a crucial way to describe Anishinaabe- more-than-human relationships. The fields of Indigenous studies and Indigenous ethnobotany bring together the more- than-human world. An engagement with these literatures supports how Anishinaabe view more- than-humans and how more than-humans interact with Anishinaabe. In this paper, I will share Anishinaabe oral traditions and provide insights on what I have learned so far in working with the Little River Odawa and their Indigenous restoration projects in Manistee, Michigan. Through this, I will describe components of Indigenous ecological memory and how this idea re-creates events in Anishinaabe collective pasts that inform the present. My view of Indigenous ecological memory is informed by a process of remembering and forgetting. This is due to colonization and the fragmentation of Anishinaabe knowledge. Memory plays a key role in shaping Little River Odawa attitudes about the land/water with their personal and collective experience. Little River Odawa relationships to the land/water itself generates memories and practices that inform Anishinaabeg modes of thought. My project emphasizes Indigenous ecological memory as central for the Little River Odawa as they navigate their own experiences with the land/water. 1Blaser Kimberly, “A Cosmology of Nibi.” In Russo, Linda, Sarah de Leeuw, Craig Santos Perez, and Eric Magrane. Geopoetics in Practice, (Milton: Taylor and Francis, 2019), 32. 3 This paper attempts to show how the Little River Odawa’s conservation strategies and Anishinaabe stories bring more-than-humans that have been separated back together. Indigenous ethnobotany aids in this process to inform more-than-human relations to land/water. I will provide a historical overview of Little River Odawa land/water relations and how they were impacted and regained. This overview leads to the formation of their tribal natural resources department. The Biskaabiiyang2 methodology emergences from the impacts of colonization, embodying Anishinaabe knowledges that informs my project’s relationship with more-than- humans. This methodology presents a return to Anishinaabe ancestral traditions and relies on Anishinaabe-inaadiziwin (ways of being) as a starting point to understand our personal teachings.3 Ultimately, this paper will speak to Anishinaabe spiritual, emotional, and intellectual spaces that embody the land/water embody, invoking meanings in Little River Odawa daily life. I will draw together Anishinaabe theories and Indigenous frameworks from theoretical perspectives that detail the Anishinaabe relationships with land/water. These theories explain the intersections of nmé (Lake Sturgeon) for the Little River Odawa. I draw on frameworks from Anishinaabeg studies, Indigenous studies, and Indigenous ethnobotany to describe what an Indigenous ecological memory, from an Odawa context, might mean within these themes. My framework takes into consideration how memory is informed by settler narratives and how the 2 Wendy Makoons Genuisz, Our Knowledge Is Not Primitive: Decolonizing Botanical Anishinaabe Teachings, (Syracuse University Press, 2007), 10. 3 Genuisz, 11. 4 land/water shapes memories for the Little River Odawa. This can provide insight into how the Anishinaabe come to know the land/water in complex ways, thus rendering new memories informed by places that hold distinct memories of their own. In this context, my paper presents a way to rethink how the Anishinaabe, specifically the Odawa, engage with more-than-humans today. In 1994, the Little River Odawa tribal natural resource department developed and implemented a Nmé Stewardship Plan to restore sturgeon populations to the Big Manistee River watershed in Michigan. My research is informed by this ongoing program, as it is grounded in Little River Odawa knowledge and science and provides a transformation way to understand the shared relations between nmé and other more-than-humans. Anishinaabemowin and Settler Relations in Gichigami The Odawa, Ojibwe, and Potawatomi originally lived north of what is now known as Maine along the Atlantic Ocean. Seven spiritual beings from the ocean instructed the Anishinaabeg4 to move to where food grew on water because a light skinned race was going to land on the shore and bring death and destruction to their peoples. Knowing this, they migrated from the east, along the St. Lawrence seaway, in search of this food. Once they found manoomin (wild rice) in the Great Lakes region of the United States, they remained in the area. The 4 The Anishinaabeg include the Ojibwe, Ottawa, and Potawatomi. Each nation speaks the Anishinaabe language and belong to the Algonquian language family. 5 Anishinaabe were introduced to their nmé relative, known as the keeper of manoomin, when they first found manoomin. Nmé is considered the “spiritual keeper of the fisheries” who ensured Anishinaabe sustenance year after year.5 Nmé—the oldest fish species in the Great Lakes—is central to the subsistence, spiritual, and cultural practices of many Anishinaabeg peoples, shaping Odawa understandings of themselves over multiple generations.6 Nmé are known as ‘elder brother’ in Odawa teachings. They embody the role of a steadfast teacher
Recommended publications
  • About First Nation Autonomy & Anishinabek Unity
    Anishinaabe Governance is... ABOUT FIRST NATION AUTONOMY & ANISHINABEK UNITY First Nation Autonomy - First Nation autonomy while working together in unity as the Anishinabek, an Indigenous Nation of People, has always been the basis of both the proposed Governance Agreement and the ratified Anishinabek Nation Education Agreement. Autonomy and unity were stated often by approximately 4,000 First Nation citizens who participated each year in the Nation Building and Restoration of Jurisdiction consultation processes from 1995 to now. These processes were facilitated by the Union of Ontario Indians under the direction of the Anishinabek Grand Council. There have been many Grand Council Resolutions providing direction by First Nation Chiefs over the years on the education and governance initiatives. The Anishinabek Grand Council – The Anishinabek Grand Council has its roots in the Ojibway (Chippewas), Odawa and Potawatomi Nations which formed the Confederacy of the Three Fires of peoples who shared similar languages and territories and who met together for military and political purposes. By the mid 1700s, the Council of Three Fires became the core of the Great Lakes Confederacy. The Hurons, Algonquins, Nipissing, Sauks, Foxes, and others joined the Great Lakes Confederacy. In 1870, after Canada's creation in 1867, the Confederacy transformed to the Grand General Indian Council of Ontario and Quebec. According to the minutes of the annual meetings, much of the Grand Council's time was spent on reviewing the Indian Act. Today the Anishinabek Grand Council represents 39 First Nations and approximately 65,000 First Nation citizens. The Union of Ontario Indians - In 1949, the Union of Ontario Indians (UOI) was established to replace the Grand General Indian Council.
    [Show full text]
  • Minjimendaamowinon Anishinaabe
    Minjimendaamowinon Anishinaabe Reading and Righting All Our Relations in Written English A thesis submitted to the College of Graduate Studies in partial fulfillment for the requirements for the Degree of Doctor in Philosophy in the Department of English. University of Saskatchewan Saskatoon, Saskatchewan By Janice Acoose / Miskwonigeesikokwe Copyright Janice Acoose / Miskwonigeesikokwe January 2011 All rights reserved PERMISSION TO USE In presenting this thesis in partial fulfillment of the requirements for a Postgraduate degree from the University of Saskatchewan, I agree that the Libraries of this University may make it freely available for inspection. I further agree that permission for copying of this thesis in any manner, whole or in part, may be granted by the professor or professors who supervised my thesis work or, in their absence, by the Head of the Department or the Dean of the College in which my thesis work was done. It is understood that any copying or publication or use of this thesis or parts thereof for financial gain shall not be allowed without my permission. It is also understood that due recognition shall be given to me and to the University of Saskatchewan in any scholarly use which may be made of any material in my thesis. Request for permission to copy or to make other use of material in this thesis in whole or in part should be addressed to: Head of the Department of English University of Saskatchewan Saskatoon, Saskatchewan i ABSTRACT Following the writing practice of learned Anishinaabe Elders Alexander Wolfe (Benesih Doodaem), Dan Musqua (Mukwa Doodaem) and Edward Benton-Banai (Geghoon Doodaem), this Midewiwin-like naming Manidookewin acknowledges Anishinaabe Spiritual teachings as belonging to the body of Midewiwin knowledge.
    [Show full text]
  • Guide to Acknowledging First Peoples & Traditional Territory
    Guide to Acknowledging First Peoples & Traditional Territory September 2017 CAUT Guide to Acknowledging First Peoples & Traditional Territory September 2017 The following document offers the Canadian Association of University Teachers (CAUT) recommended territorial acknowledgement for institutions where our members work, organized by province. While most of these campuses are included, the list will gradually become more complete as we learn more about specific traditional territories. When requested, we have also included acknowledgements for other post-secondary institutions as well. We wish to emphasize that this is a guide, not a script. We are recommending the acknowledgements that have been developed by local university-based Indigenous councils or advisory groups, where possible. In other places, where there are multiple territorial acknowledgements that exist for one area or the acknowledgements are contested, the multiple acknowledgements are provided. This is an evolving, working guide. © 2016 Canadian Association of University Teachers 2705 Queensview Drive, Ottawa, Ontario K2B 8K2 \\ 613-820-2270 \\ www.caut.ca Cover photo: “Infinity” © Christi Belcourt CAUT Guide to Acknowledging First Peoples and Traditional Territory September 2017 Contents 1| How to use this guide Our process 2| Acknowledgement statements Newfoundland and Labrador Prince Edward Island Nova Scotia New Brunswick Québec Ontario Manitoba Saskatchewan Alberta British Columbia Canadian Association of University Teachers 3 CAUT Guide to Acknowledging First Peoples and Traditional Territory September 2017 1| How to use this guide The goal of this guide is to encourage all academic staff context or the audience in attendance. Also, given that association representatives and members to acknowledge there is no single standard orthography for traditional the First Peoples on whose traditional territories we live Indigenous names, this can be an opportunity to ensure and work.
    [Show full text]
  • Treaty with Chippewa
    TIMELINE OF ANISHINAABE e Lak s In at d e ia r n G F i n s h o i s & s i W m i m TREATY RIGHTS ldlife Co IN THE NORTHERN GREAT LAKES 1971 BIG ABE 1981 U.S. SUPREME COURT LEBLANC REFUSES TO REVIEW 1997 1850 TICKETED MICHIGAN CASE MILLE LACS CASE Upholds rights reserved in IS UPHELD IN U.S. 1954 Fishing in 1836 Treaty waters, the 1990 SANDY Bay Mills Indian Community member 1836 treaty. Michigan 1983 COURT OF APPEALS 1842 was charged with using an illegal gill Chippewa and Ottawa tribes U.S. COURT OF AND HEADS TO U.S. TREATY WITH WILLIAM net and convicted in district court. form the Chippewa Ottawa MILLE LACS 2007 LAKE Treaty Fishery Management APPEALS RULES SUPREME COURT THE CHIPPEWA 1854 Authority (COTFMA) to begin IN FAVOR OF LAC MICHIGAN self-regulation and management BAND OF CONSENT DECREE SIGNED AT TREATY WITH THE JONDREAU 1997 OJIBWE PEOPLE TRAGEDY COURTE OREILLES In October 2013, the State of Four prominent officials of of the treaty area fisheries and Reverses appeal and upholds 1836 LAPOINTE MISSISSIPPI, RULING ENDS Michigan asked the federal court to This treaty ceded further President Zachary Taylor's resources. Ojibwe off reservation hunting, OJIBWE LAKE SUPERIOR, CITED decide whether inland treaty rights MIGRATE TO THE TREATY WITH lands in northern Wisconsin administration and Minnesota Keweenaw Bay Indian fishing, and gathering rights as TRIAL PHASE continue to exist, and if they do, OTTAWA & and in the copper and iron Territorial Governor Alexander AND BOISE Community member William set forth in the 1837 and 1842 On January 29, U.S.
    [Show full text]
  • Gathering the Pieces: the Jondreau Decision EDUCATION MATERIALS
    AN OGICHIDAA STORYTELLERS VIDEO SERIES Gathering the Pieces: The Jondreau Decision EDUCATION MATERIALS This is our way of life. If we follow this path we will be strong again. Lee Obizaan Staples, St. Croix Ojibwe Ogichidaa Storytellers Video Series EDUCATION MATERIALS Introduction The successful reclamation and exercise of Ojibwe treaty rights in the late twentieth century is one of the defining moments in the history of the Anishinaabe (also referred to as Ojibwe or Chippewa) people in Wisconsin and central Great Lakes region. It was also a turning point in relations between the state of Wisconsin, Michigan, and Minnesota and the eleven federally recognized Ojibwe sovereign nations, which includes the following: • Bad River Band of Lake Superior Chippewa • Lac Courte Oreilles Band of Lake Superior Chippewa • Lac du Flambeau Band of Lake Superior Chippewa • Red Cliff Band of Lake Superior Chippewa • Sokaogon Chippewa Community (Mole Lake Band of Lake Superior Chippewa) • St. Croix Chippewa Indians of Wisconsin • Lac Vieux Desert Band of Lake Superior Chippewa • Keweenaw Bay Indian Community • Bay Mills Indian Community • Fond du Lac Band of Lake Superior Chippewa • Mille Lacs Band of Ojibwe Purpose The purpose of these materials is to support the use of the Ogichidaa Storytellers Videos in grades 6–12 classrooms. Included are enduring understandings and essential questions to frame learning, extension activities to connect the past to the present and the future, a glossary of key vocabulary words, and lesson ideas for the six Ogichidaa Storytellers Videos. Enduring Understanding The United States (US) federal government is responsible for providing for the welfare and well-being of all Native people and nations and non-Native populations within its national boundaries, including territorial possessions.
    [Show full text]
  • Dibaginjigaadeg Anishinaabe Ezhitwaad: a Tribal Climate Adaptation Menu
    ginjigaadeg iba An D ish in a a b e E z h A i t w T r C a i a a b r d i n a g l f o C r l th i os m e wh a o t te ake A care of us da u ptation Men Abstract Climate change has impacted and will continue to impact indigenous peoples, their lifeways and culture, and the natural world upon which they rely, in unpredictable and potentially devastating ways. Many climate adaptation planning tools fail to address the unique needs, values and cultures of indigenous communities. This Tribal Climate Adaptation Menu, which was developed by a diverse group of collaborators representing tribal, academic, intertribal and government entities in Minnesota, Wisconsin and Michigan, provides a framework to integrate indigenous and traditional knowledge, culture, language and history into the climate adaptation planning process. Developed as part of the Climate Change Response Framework, the Tribal Climate Adaptation Menu is designed to work with the Northern Institute of Applied Climate Science (NIACS) Adaptation Workbook, and as a stand-alone resource. The Menu is an extensive collection of climate change adaptation actions for natural resource management, organized into tiers of general and more specific ideas. It also includes a companion Guiding Principles document, which describes detailed considerations for working with tribal communities. While this first version of the Menu was created based on Ojibwe and Menominee perspectives, languages, concepts and values, it was intentionally designed to be adaptable to other indigenous communities, allowing for the incorporation of their language, knowledge and culture.
    [Show full text]
  • The Prophecy of the Seven Fires of the Anishinaabe
    The Prophecy of the Seven Fires of the Anishinaabe Then seven prophets appeared to the people. The First Prophet told the people that in the time of the First Fire they would leave their homes by the sea and follow the sign of the megis. They were to journey west into strange lands in search of a island in the shape of a turtle. This island will be linked to the purification of the earth. Such an island was to be found at the beginning and at the end of their journey. Along the way they would find a river connecting two large sweet water seas. This river would be narrow and deep as though a knife had cut through the land. They would stop seven times to create villages but they would know that their journey was complete when they found food growing on the water. If they did not leave, there would be much suffering and they would be destroyed. And they would be pursued and attacked by other nations along the way so they must be strong and ready to defend themselves. The Second Prophet told them they could recognize the Second Fire because while they were camped by a sweet water sea they would lose their direction and that the dreams of a little boy would point the way back to the true path, the stepping stones to their future. The Third Prophet said that in the Third Fire the Anishinabe would find the path to the lands prepared for them and they would continue their journey west to the place where food grows upon the water.
    [Show full text]
  • The Ways of Knowing Guide
    THE WAYS OF KNOWING GUIDE THE WAYS OF KNOWING GUIDE ACKNOWLEDGEMENTS The Toronto Zoo Ways of Knowing Partnership Turtle Island Kayekayash, Sam Kewaquedo, Dr. Cecil King, Chance King, Clint Conservation programme would like to acknowledge with infinite King, Joyce King, Ken King, Stewart King, Marcel Labelle, Dr. gratitude and respect all First Nation Elders, First Nation community Lynn Lavallee, Dr. Henry Lickers, Dr. Dan Longboat, Jan Longboat, members, Traditional Knowledge Keepers, advisory group Josephine Mandamin, Edna Manitowabi, Candace Maracle, Mae members, talking circle participants, Friendship centers, funding Maracle, Tracey Maracle, Benny Michaud, Brenda Michaud, partners, authors, previous programme coordinators & summer Wesley Miller, Louise McDonald, Ian McIntosh, Deb McGregor, students, Toronto Zoo staff and those committed to improving all Tania Morais, Paul Nahdee, Betty Naticoke, Nancy Noganosh, that exists in creation for generations to come! Your generous Esther Osche, Catherine Pawis, Tracey Pawis, Audrey Pawis, contributions, passionate care & commitment, endless patience Carlene Partridge, Carol Pegahmagabow, Faith Pegahmagabow, and guidance has brought the Ways of Knowing Guide to life. Chi Jocelyne Pelletier, Tyler Pennock, Mark Phillips, Wendy Phillips, Miigwetch, Nia:wen Kowa! Peggy Pitawanikwaat, Sandra Porter, Corrina Rae, Pazhe Rice, There are many contributors to this guide who have offered Eileen (Soda) Rice, Denise Restoule, Randy Restoule, Kevin Rose, their various gifts with “good hearts and good minds
    [Show full text]
  • Introduction
    INTRODUCTION The members of the White Bear First Nations (WBFNs) represent four significant tribal affiliations: the Nahkawininiwak or Anishinaabe (Ojibwe), the Nehiyawak (Plains Cree), the Nakota (Assiniboine) and the Dakota (Sioux). Before European immigration each of these tribal groups occupied large territories and by using information from the journals of early European explorers and archeological data from more recent studies approximations of the traditional territories of these tribes are presented in Figure 1 above.1 After European contact these tribes were impacted by devastating new European diseases, their traditional economies were disrupted by the fur trade, animal depletions became common and intensive European immigration eventually took up most of these lands. Despite these challenges many First Nations peoples have continued their traditional hunting, fishing and gathering practises up to the current time. The focus of this study is to research and record the historical and current traditional land use of the White Bear First Nations members. This study includes a brief description of pre- European land use but primarily focuses on more historical and current traditional land use and occupancy. The current White Bear Reserve is located in the Moose Mountains; an area which, as can be seen on the map above, is located in a central location between pre-contact tribal lands. Archeological research2 shows that the lands surrounding the Moose Mountains may have been frequently used by the Nakota (Assiniboine) and their ancestors before and after their split with the other Sioux nations.3 The Moose Mountains were also used by the close neighbours to the north, the Cree, who became allies with the Nakota people as a result of the conflict with the Dakota.
    [Show full text]
  • An Analysis of Traditional Ojibwe Civil Chief Leadership
    An Analysis of Traditional Ojibwe Civil Chief Leadership A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Giniwgiizhig - Henry Flocken IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF EDUCATION Frank Guldbrandsen, Adviser May, 2013 © Giniwgiizhig - Henry Flocken 2013 i Acknowledgements My wife, Clarice Mountain, endured the weight of my absence. Her strength helps me succeed. I love her immensely. My children, Terry, Tashina, Samara, Bobbi, Ricky, Ryan, Lisa, Ashley, and Desi, also felt my absence. Marcy Ardito instilled in me that I was smart and could do anything. Dr. Frank Guldbrandsen is a friend and an intellectual guerrilla emancipating cattle from slaughter. ii Dedication This work is dedicated to the late Albert Churchill, a spiritual leader, and his great family. Albert kept traditional ceremonies alive and always shared knowledge with those who asked. Knowledge is useless unless it is shared. He said if we do not share our knowledge, then the flow of new knowledge will be blocked and we will not learn. He always said, “Together we can do anything.” iii Abstract Little is known about traditional Ojibwe civil chief leadership. This critical ethnography is an analysis of traditional Ojibwe civil chief leadership. Hereditary chiefs are interviewed. Chief leadership lies nested in the Anishinaabe Constitution. It is clan-based and value-based. It includes all of creation. Leadership is emergent and symbolic. Chiefs symbolized and are spokespersons for the will of the people. They were selected based on their virtues. The real power is in the people, in clans in council.
    [Show full text]
  • Deepening Our Collective Understanding
    DEEPENING OUR COLLECTIVE UNDERSTANDING Redefining Success for Aboriginal University Students CONTRIBUTORS We acknowledge with thanks, Nipissing First Nation, on whose traditional territory Nipissing University is located. Project Team John Sawyer Elder-in-Residence and Participant Nipissing First Nation; Office of Aboriginal Initiatives John S. Long Editor, Facilitator (Elders, Community members, allies) Professor Emeritus, Schulich School of Education, Nipissing University Chris Hachkowski Editor, Co-Investigator, Facilitator (Scholars and Senior Administrators) Assistant Professor and Principal of Aboriginal Programs, Schulich School of Education, Nipissing University Melanie Lanois Co- Investigator, Editor, Aboriginal Program Development Officer, Office of Aboriginal Initiatives Tanya Lukin-Linklater Co-Investigator, Editor, Director, Office of Aboriginal Initiatives, Nipissing University Serena Kataoka Facilitator (Graduate Students), Assistant Professor, Faculty of Applied and Professional Studies 1 PARTICIPANTS Erin Dokis Anishinaabe Michelle Froman Indigenous Graduate Student Melissa Gill Indigenous Graduate Student Bonnie Jane Maracle Kanien’keha:ka Graduate Student Mary McCue Indigenous Graduate Student Cheryle Partridge Anishinaabe Assistant Professor, Laurentian University Sharla Peltier Indigenous Graduate Student Robin Potts Teme-augama Anishinabai Graduate Student Amy Shawanda Indigenous Graduate Student Brooke Splicer Indigenous Graduate Student Lorraine Sutherland Indigenous Graduate Student Natahnee Winder Indigenous Graduate
    [Show full text]
  • Great Lakes Region
    Research Guides for both historic and modern Native Communities relating to records held the National Archives Illinois Michigan Wisconsin Introduction Page Introduction Page Introduction Page Historic Native Communities Historic Native Communities Historic Native Communities Modern Native Communities Modern Native Communities Modern Native Communities Indiana Ohio Introduction Page Introduction Page Historic Native Communities Historic Native Communities Modern Native Communities Modern Native Communities President George W. Bush speaking about the Indian Education Executive Order, April 30, 2004. Native students in the back represent the Sault Ste. Marie, Michigan and Chiloquin, Oregon Science Bowl Teams. National Archives. https://catalog.archives.gov/id/5621330 National Archives Native Communities Research Guides. https://www.archives.gov/education/native-communities Illinois Native Communities It is difficult to perform a search of more general records of Illinois’ Native People in the National Archives Online Catalog for various reasons. The search term “Illinois Indian” produces only a small number of usable documents. The best results may be obtained by using the search terms specific to individual tribes listed in the Historic section and their associated modern counterparts. There are several great resources available for general information and material for kids about the Native People of Illinois, such as the Native Languages and National Museum of the American Indian websites. Type Illinois into the main search box for both. Related state agencies and universities may also hold records or information about these communities. Examples might include the Illinois Digital Archives and the Illinois State Museum. Historic Illinois Native Communities Federally Recognized Native Communities in Illinois (2018) As of 2018, there were no Federally recognized Native Communities in Illinois.
    [Show full text]