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Proquest Dissertations MAAN PIINDE' ENG: A DEBWEWIN JOURNEY THROUGH THE ALGONQUIN LAND CLAIMS AND SELF-GOVERNMENT PROCESS A Dissertation Submitted to the Committee on Graduate Studies in Partial Fulfillment of the Requirements for the Degree of Doctorate of Philosophy in the Faculty of Indigenous Studies TRENT UNIVERSITY Peterborough, Ontario, Canada Copyright by Lynn Gehl, Gii-Zhigaate-Mnidoo-Kwe 2010 Indigenous Studies Ph.D. Graduate Program May 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 Ottawa ON K1A 0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-64090-6 Our file Notre reference ISBN: 978-0-494-64090-6 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 Nnternet, 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 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. without the author's permission. In compliance with the Canadian Conformement a la loi canadienne sur la Privacy Act some supporting forms protection de la vie privee, quelques may have been removed from this formulaires secondaires ont ete enleves de thesis. cette these. While these forms may be included Bien que ces formulaires aient inclus dans in the document page count, their la pagination, il n'y aura aucun contenu removal does not represent any loss manquant. of content from the thesis. 1*1 Canada ABSTRACT Maan Pii Nde' Eng: A Debwewin Journey Through the Algonquin Land Claims and Self-Government Process Lynn Gehl, Gii-Zhigaate-Mnidoo-Kwe This dissertation endeavour offers a personal truth of the Algonquin Anishinaabe land claims and self-government process in Ontario, Canada. It begins by first articulating Debwewin Journey as a wholistic way of knowing that involves both heart knowledge and mind knowledge working together. Through the Debwewin Journey way of knowing I have relied upon the methods of personal experience, a literature review, and introspection to complete a wholistic understanding of what was once merely heart knowledge. Through Debwewin Journey I have come to know that indeed historically the Algonquin Anishinaabe of the Ottawa River Valley made numerous attempts to resolve the Canadian governments' denial of Algonquin rights, and that presently through government practices and policies the Algonquin are merely negotiating a land claims settlement where their agency is confined to a small box. Through Debwewin Journey I have also come to know that Indigenous Nations must institute structures and processes of good governance prior to establishing jurisdiction; otherwise, our relationships with one another will continue to be undermined, the spirit of the wiindigo will prevail, and we will merely become complicit in our continued domination. Lastly, through Debwewin Journey I made the difficult decision to move away from this abomination. KEYWORDS Algonquin, Anishinaabe, Canada, Debwewin, Debwewin Journey, good governance, heart knowledge, Indigenous methodology, land claims, marginal insider analysis, self- government, treaty, wholistic. ii ACKNOWLEDGMENTS Of course, first and foremost, it is my partner Nik where the biggest "Miigwetch" is much deserved. Although not always in the discursive, through my Debwewin Journey I now know it was and is your moral code that interests me. Miigwetch for your interest in my work, in Algonquin Anishinaabe culture, for sharing what you have learned with me, and for explaining things I could not and cannot perceive. While at its core, this endeavour has been a very lonely process, along this journey you have made me feel less alone. Miigwetch to Dr. Mark Dockstator, Dr. Don McCaskill, and Professor David Newhouse. Your comments and many critiques have served to make my work better. Miigwetch to Professor Herb Nabigon your suggestions have greatly improved my work. Miigwetch to Elders, language speakers, and traditional knowers Doug Williams, Shirley Williams, and William Commanda for being the kind teachers you are. I could not have completed this work without your guidance and wisdom. Miigwetch to fellow students; Heather Shpuniarsky, the late Dr. Sandi Warren, Mara Heiber, and Susan McBroom. Please know that sometimes you made the Ph.D. process a little more bearable. Miigwetch to Hillary Wear for both your kindness and for helping me find Bark Lake - traditional Algonquin territory where for the most part, I completed the writing of this dissertation. Miigwetch to the current and past Directors of the Doctoral Program in Indigenous Studies at Trent University: Dr. Paula Sherman and Dr. Lynne Davis. Miigwetch also to Brenda Maracle-O'Toole, Barb Rivet, Joanne Argue, and of course my friend Christine Welter. I would also like to say Miigwetch to Nancy M. Smith of the iii Disabilities Services Office at Trent University. Please know Nancy that I appreciate that you were always there for me through the non-sense of it all. Miigwetch to Melanie Buddie for your proof reading skills and Mary Ann Armstrong for your formatting advice. Miigwetch to Loretta Durst and Erin Davidson of the graduate Studies Office at Trent University. Please know that your kindness was much appreciated. Miigwetch also to John Bodnar for helping me pick my first university course. Your kindness and generosity was and is much appreciated! Miigwetch to Georgina Varga for reading earlier versions of my chapters, and for providing me with the perspective of a new Canadian. Miigwetch to the "Keepers of my Proposal" Joyce Clements, Helen Keller, and Collette Scale. A very big Miigwetch to Heather Majaury, Myrriah Majaury, Bob Majaury, Maureen Majaury and to all of your dogs for your kindness, generosity, and understanding. I am certain you are all Deer Clan. Know that I feel privileged and honoured to be considered a member of your family. In addition, I would like to say Miigwetch to my favourite professors Dr. Elizabeth Graham and Dr. Eva Mackey for their kindness, encouragement, and for being great role models. Miigwetch also to Dr. Michele Lacombe and Dr. John Milloy for your kindness, encouragement, and generosity. Miigwetch to MaryLouise Bat-Hayim (also BatHayim) of the Academic Writing Centre at York University. Please know MaryLouise that your kindness too has carried me far! Further, Miigwetch to Maurice Switzer for publishing many of my community articles in Anishinabek News and also for the kindness and generosity given. iv I also have to say Miigwetch to my many financial supporters: The Ontario Graduate Scholarship Program, the Social Sciences and Humanities Research Council Program, Casino Rama, the National Aboriginal Achievement Foundation, the United Steel Workers of America, the Quaker Oats Company of Canada Limited, Trent University's Office of Graduate Studies, Trent University's Indigneous Studies Department, Trent University's Indigenous Studies Graduate Program, the Morton Graduate Scholarship Fund, Patricia and David Morton, and the Helen McClain Whiteside Memorial Fund. Without this generosity I could not have undertaken this heart felt and much-required journey. v DEDICATION This work is dedicated to the homeless, poor, disabled, the gifted, and all others who have been denied their place due to inadequate and disenfranchising societal structures, colonial or otherwise. This work is also dedicated to once political prisoner Bob Lovelace. In February 2008, Bob was imprisoned in the Central East Correctional Centre in Lindsay, Ontario for four months simply for fulfilling his responsibilities to the natural world within the parameters of Algonquin law. I am truly humbled by Bob's dedication to my ancestors and to who I am as an Algonquin person. vi TABLE OF CONTENTS TITLE PAGE /i ABSTRACT AND KEYWORDS / ii ACKNOWLEDGMENTS / iii DEDICATION / vi TABLE OF CONTENTS / vii LIST OF FIGURES AND TABLES / x LIST OF ABBREVIATIONS AND ACRONYMS / xi GLOSSARY OF ANISHINAABE TERMS / xiii PROLOGUE / xv THE ANISHINAABE CREATION STORY / xv OPENING QUOTES / xvii CHAPTER 1 INTRODUCTION / 1 1.1 A Short Story About the Storyteller / 1 1.2 My Question and My Approach / 4 1.3 My Responsibilities / 6 1.4 My Experiential Context / 7 1.5 My Positionality / 9 1.6 Defining Major Concepts / 10 1.7 Chapter Frameworks / 14 1.8 My Gifts and Limitations / 18 CHAPTER 2 DEBWEWIN JOURNEY: A PROCESS AND MODEL OF KNOWING / 25 2.1 Debwewin and the Debwewin Journey Approach to Knowledge / 25 2.2 The First Circle: Heart Knowledge / 27 2.3 The Second Circle: Personal Experience / 29 2.4 The Second Circle: My Review of the Literature / 31 2.5 The Second Circle: Introspection /
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