DOCSLIB.ORG

Midewiwin Myths of Origin

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Midewiwin Myths of Origin MIDEWIWIN MYTHS OF ORIGIN CHRISTOPHER VECSEY Colgate University L Description of Midewiwin Midewiwin is a semi-secret Ojibwa religious organization con­ ducted by a hierarchical priesthood and composed of numerous leveb, or degrees, of membership. Its cult activity features the symbolic death and rebirth of initiates, although other ceremo­ nialism surrounds cures and burials. It employs specially con­ structed lodges with cosmic symbolism as well as ritual accou­ trements such as seashelb (megis), animal-skin medicine bags, drums, rattles, and pictographic records (see Vecsey 1983:174- 100; rather than repeating my references therein, see the bibli­ ography, 206-228; see Turner 1978:123-129 for additional refer­ ences). Contemporary Ojibwas regard Midewiwin as their aboriginal religion; however, most non-Indian scholars, following the lead of Harold Hickerson, have concluded that the organization de­ veloped in the 18th century in response to various crises brought on by contact with whites and the concomitant dbeases, cul­ tural anomie, societal dborganization, environmental disequilib­ rium, and the undermining of religious faith. Although some major scholars (e.g., William Fenton, personal communication, 1977, and Ake Hultkrantz, personal communication, 19S2) prefer to emphasize Midewiwin's continuity with Northeast Woodland traditional religiosity, current opinion considers it a relatively new movement, an indigenous Ojibwa development that took 446 CHRISTOPHER VECSEY root among neighboring Algonquian and Siouian peoples before falling into decline and almost disappearing in some Ojibwa lo­ cales in the 20th century. In the past decade, however, !vfidewi­ win has resurfaced in most Ojibwa areas as a revitalizing move­ ment. In the words of Minnesota Ojibn:a medicine man, Edward Benton-Banai (1979:89): "The Midewiwin Lodge will serve as a. rallying point for the people and its traditional ways will be the source of much strength." For at least three centuries Ojibwas have expressed their desire to promote their individual lives and to persist as a people through the structure of Midewiwin. IT. Midewiwin Myths of Origin My _goal in the following paper is to understand Midewiwin more fu1!y by examining the myths Ojibwas have told about the circumstances through which :M:idewiwin came into existence, and the purposes which Midewiwin was intended to serve. By an­ alyzing the mythic statements Ojibwas have made about Midewi­ win, I hope to learn what Midewiwin has meant to them. Selwyn Dewdney {1975:23) wrote that "the central concern of the ~fide oral tradition was with origins: the creation of the world and of man, the origin of death, the introduction of the M.1dewiwin, and the ancestral origins of the Ojibwa people." ~ly concern is with the myths of Midewiwin 's origin, although obvi­ ously these myths must be seen in the context of other mythic material. More broadly, the context for the myths under study is the ritual life of Midewiwin organization. Mide participants acted out and recited versions of the myths at funerals, cur­ ing rites, initiations, and when discussing Midewiwin amongst themselves, often following ritual events. The form the myths take indicates their ritual context, since the narratives are often encumbered by ceremonial detail that eclipses the potential drama of the stories. Since the end result of the stories is always the same-Midewiwin comes into ~xis­ tcnce for the Ojibwas-there is little suspense regarding the out­ come of the story. Instead, the narrative focuses on the process through which Midewiwin arose rather than enhancing the ten- MIDEWIWIN t.-IYTBS OF ORIGIN 447 si on of dramatic action; hence, much of what is told in the stories is taken up with litanies of manitos (the supernaturals, or gods), natural symbols, ritual paraphernalia, and suggested choreogra­ phy. Despite the ritual details, and despite some circumlocutions and other cryptic devices in the more esoteric versions (see Dens­ more 1929:174-175; LaFleur 1940:707; Landes 1968:93-94), the form of these myths is a story which is readily apprehended, at least on a surface level. The myths' most apparent function is to validate and explain the purpose of :Midewiwin, although its psychological, societal, cognitive, and other mechanisms are potentially infinite. Most significantly, Mide priests have told these stories to initiates in order to explain to them the nature of the organization they were entering; or to patients, to explain to them the nature of the cure they were about to receive; or to mourners, to explain to them the nature of the ritual of bereavement they were experiencing. The didactic function of the myths helps render them accessible to the non-Ojibwa observer. Hindering an easy analysis of these myths, hov;ever, is the v-vide variance in their content. Despite the method of teaching myths by rote to Mide priests in training (see Dewdney 1975:81- 82); despite the use of mnemonic devices, recognizable from area to area; despite the tradition of public recitals before knowledge­ able· audiences; despite their function as teaching mechanisms, we find not only variants of particular stories but apparently contradictory explanations of how Midewiwin came to be. These variations can be attributed to Ojibwa visionary individualism, or to a lack of a central Midewiwin organization, or to the appro­ priation of local folkloric elements, or to the use of archaic lan­ guage no longer understood, or to the dearth of Ojibwa concep­ tual dogmatism. Whatever the reasons, variations exist among the twenty-sLx sources from which I have drawn my texts and which will be cited in what follows. Myth A: George Copway (1850:169-175), the 19th century OjibwaMethodif 448 CHRISTOPHER VECSEY clergyman, provides us with a story of " ... the origin of disease and death, and the foundation of the Medicine Worship." Mter the creation there was no disease or death in the world. Humans 'Yere larger, more dexterous, and faster than they are today. The forest abounded with game, the fields with fruit, the waters with large fish. Supernaturals visited the earth periodically by means of a vine, to maintain the Indians' happy condition. One young man received special blessings from a tutelar spirit, causing jeal­ ousy among his peers. The young man escaped with his guardian spirit up the vine into the sky. ffis grandmother followed, mourn­ ing for him, hoping to bring him back. The people called after her: "You old witch, you." As she climbed, "the vine broke and down she came, with the broken vine, which had before been the ladder of communication between heaven and earth." The result was disease (notably people became lame and dumb) and death. Her people cursed her. Various spirits tried to overcome the dif­ ficulty. The people made petitions to them: to replace the vine, to remove disease, to kill the old witch, to bring quantities of game, to "calm and relieve them in distress". Finally, the Great Spirit agreed to send cures for disease, although death was to remain and the vine was to remain severed. Mide herbs, dance, and the medicine lodge thus came to the Indians. Myth B: Our second myth attributes Midewiwin to the work of Nan­ abozho, the Ojibwa culture hero and trickster, often in connec­ tion with his Wolf Brother and often following the re-creation of the world following a great flood (Fisher and Vecsey 1975, and Vecsey 1983:84-100). Mter Nana.bozho created the world, he be­ came angry about how the manitos had killed his Wolf Brother; he vowed revenge on the mani tos of the four underworlds and four overworlds. The manitos met in council and decided to appease him with a gift of parents (to replace his old parents who had been killed) and Midew~win (Barnouw 1955:220-223). Some versions have it that the Great Lynx, :Misshipeshu (Tanner 1830:185), Kitche Manito (Hoffman 1891:155), or a mysterious MIDEWIWIN MYTHS OF ORIGIN 449 deity named Cumpa (Smith 1932:342-343) initiated the peace­ making gesture. Nanabozho would not listen to the offer, so the gods sent Otter, a relative of his, to bring him to their coun­ cil. The Underwater Manito fashioned a new mother and Kitche Manito made a new father for Nanbozho, both of whom would have lived, had not an afterworld already existed, with the Wolf Brother in charge. As a result, everyone must die. At the same time, the manitos said that if Nanabozho behaved, they would give him a drum, rattle, and megis shells ··to put in the rattle. These were for thanking the gods and curing ailments. Macci­ manito, an evil deity, tried to prevent :M:idewiwin, but failed, says one version, which adds: "Midewiwin is thanksgiving for pa!3t health-the borrowing of life from the gods" (Kinietz 1947:179, 183-187). Myth C: Related to this myth is a separate tradition recorded by William Jones (1919:547-559; cf. 531-547). Nanabozho said to his brother, let us create- everything in the world. He made Bird-Hawk, Owl, Otter (whose skins make some of the Mide medicine bags), and others who will help humans when they are created. Nanabozho created a series of humans ("who shall perform the miracles of a manitou") out of earth, but they disappeared when he left them overnight. He then created Thunderers and other birds who would strike against the mountains and scare "evil manitous" ("Matcimanitog" or "serpents") who stole the first humans. Be­ cause Nanabozho realized that the5e evil manitos would appear to humans in unlucky dreams, he created Midewiwin of various types: magic paint, ghost, serpent, and the attendants, to over­ come " ... my having erred when I made the mistake of creating the_evil manitous". He then exhorted the Thunderers to "ren­ der sustenance to the people", and explained to the man and woman he created that m.anitos provide not only the soul of a child, but also "the power to live the right kind of life".
Load more

Recommended publications
  • 187 1 Yale Deron Belanger a Thesis
    Saulteaw land use within the Interîake Region of Manitoba: 1842- 187 1 BY Yale Deron Belanger A Thesis Submitted to the Department ofNative Studies and Faculty of Graduate Studies in Partial Fdfïhent of the Requirements For the Degree of Interdiscipluiary Master of Arts in Native Studies At The University of Manitoba Department of Native Studies, Political Studies and Anthropology University of Manitoba Winnipeg, Manitoba August 28,2000 O Yale Belanger National Library Bibliothèque nationale I*m of Canada du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395. rue Wellingtorr Ottawa ON Kl A ON4 Ottawa ON K1A ON4 Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sel1 reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/film, de reproduction sur papier ou sur format électronique. The author retains ownenhip of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. THE UNIVERSITY OF MANITOBA FACULT'Y
    [Show full text]
  • Mnidoo-Worlding: Merleau-Ponty and Anishinaabe Philosophical Translations
    Western University Scholarship@Western Electronic Thesis and Dissertation Repository 11-20-2017 12:00 AM Mnidoo-Worlding: Merleau-Ponty and Anishinaabe Philosophical Translations Dolleen Tisawii'ashii Manning The University of Western Ontario Supervisor Helen Fielding The University of Western Ontario Joint Supervisor Antonio Calcagno The University of Western Ontario Graduate Program in Theory and Criticism A thesis submitted in partial fulfillment of the equirr ements for the degree in Doctor of Philosophy © Dolleen Tisawii'ashii Manning 2017 Follow this and additional works at: https://ir.lib.uwo.ca/etd Part of the Epistemology Commons Recommended Citation Manning, Dolleen Tisawii'ashii, "Mnidoo-Worlding: Merleau-Ponty and Anishinaabe Philosophical Translations" (2017). Electronic Thesis and Dissertation Repository. 5171. https://ir.lib.uwo.ca/etd/5171 This Dissertation/Thesis is brought to you for free and open access by Scholarship@Western. It has been accepted for inclusion in Electronic Thesis and Dissertation Repository by an authorized administrator of Scholarship@Western. For more information, please contact [email protected]. Abstract This dissertation develops a concept of mnidoo-worlding, whereby consciousness emerges as a kind of possession by what is outside of ‘self’ and simultaneously by what is internal as self-possession. Weaving together phenomenology, post structural philosophy and Ojibwe Anishinaabe orally transmitted knowledges, I examine Ojibwe Anishinaabe mnidoo, or ‘other than human,’ ontologies. Mnidoo refers to energy, potency or processes that suffuse all of existence and includes humans, animals, plants, inanimate ‘objects’ and invisible and intangible forces (i.e. Thunder Beings). Such Anishinaabe philosophies engage with what I articulate as all-encompassing and interpenetrating mnidoo co-responsiveness.
    [Show full text]
  • June 2008 in the NEWS Anishinabek Nation Will Decide Who Are Citizens by Michael Purvis Citizenship
    Volume 20 Issue 5 Published monthly by the Union of Ontario Indians - Anishinabek Nation Single Copy: $2.00 June 2008 IN THE NEWS Anishinabek Nation will decide who are citizens By Michael Purvis citizenship. Grand Council Chief John Sault Star The law proposes to do Beaucage said it’s time First There’s something troubling to several things, chief among them Nations start looking at citizenship Wayne Beaver about the high rate throwing out in the same way as nations like at which Alderville First Nation the concept Canada do. members are marrying people of status and “Right now we somewhat from outside the community. replacing buy into the aspect of status with It’s not the fact that youth are it with the Indian Act: Our membership looking to outsiders for mates citizenship clerks fi ll in the federal government that raises alarm bells — that’s akin to that forms and send them in to Ottawa expected, Beaver said, in a of the world’s and people get entered into a list,” community of just 300 people. sovereign Wayne Beaver said Beaucage. The problem is, if what the nations. “Well, once we have our studies say is true, Alderville “Under the present defi nition, citizenship law, we’re not going faces a future without any status the grandchildren of women such to do that; we’re not going to fi ll Indians as long as the federal as me, who marry non-Indians, those forms in and send them in Barack Black Eagle government’s defi nition of Indian will lose their status,” said to Ottawa.” MISSOULA, Mt.– Democratic party presidential candidate Barack status continues to hold sway, he Corbiere-Lavell.
    [Show full text]
  • History7 Enhancements
    NELSON HISTORY7 ENHANCEMENTS AUTHOR AND ADVISOR TEAM Stan Hallman-Chong James Miles Jan Haskings-Winner Deneen Katsitsyon:nio Montour, Charlene Hendricks Rotinonhsyón:ni, Kanyen’kehaka (Mohawk Nation), Turtle Clan, Heidi Langille, Nunatsiavutmiut Six Nations of the Grand River Territory Dion Metcalfe, Nunatsiavutmiut Kyle Ross Benny Michaud,DRAFT Métis Nation SAMPLE REVIEWERS Jan Beaver, Zaawaakod Aankod Kwe, Yellow Cloud Woman, Bear Clan, Alderville First Nation Dr. Paige Raibmon, University of British Columbia A special thank you to our Authors, Advisors, and Reviewers for sharing their unique perspectives and voices in the development of these lessons. Nelson encourages students to work with their teachers as appropriate to seek out local perspectives in their communities to further their understanding of Indigenous knowledge. TABLE OF Nelson History7 Enhancements CONTENTS Authors and Advisors Stan Hallman-Chong Benny Michaud Jan Haskings-Winner James Miles Charlene Hendricks Deneen Katsitsyon:nio Montour Heidi Langille Kyle Ross Dion Metcalfe UNIT 1: NEW FRANCE AND BRITISH NORTH Reviewers Jan Beaver AMERICA: 1713-1800 Dr. Paige Raibmon What Were the Spiritual Practices and Beliefs of The lessons in this resource have been written and developed Indigenous Peoples? 2 with Indigenous authors, educators, and advisors, and are to be What Is the Significance of the Covenant Chain, used with Nelson History7. Fort Stanwix, and British–Inuit Treaties? 10 Senior Publisher, Social Studies Senior Production Project Manager Cover Design Paula
    [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]
  • The Final Published Version of This Article Appeared in Social Compass , Vol. 64, 3: Pp
    The final published version of this article appeared in Social Compass , vol. 64, 3: pp. 360-375 published by Sage and available here: https://journals.sagepub.com/doi/full/10.1177/0037768617713655 Visions of the great mystery: Grounding the Algonquian manitow concept Clinton N Westman University of Saskatchewan, Canada Tara L Joly University of Aberdeen, UK Abstract This article provides an overview of the Algonquian manitow concept. Manitow is often translated as spirit, god or mythical being, but reflects more complex and culturally grounded ideas about power in animist ontologies. The article suggests that manitow should be translated with care, with attention to a range of meanings. The authors refer primarily to Cree examples from Alberta, Canada, but also take a broader view to consider examples from other Algonquian contexts. Beginning with a discussion of definitions, the article then turns to the concept’s theoretical career. The article provides data on the contemporary dynamics of the manitow in the context of Cree religious pluralism, as well as on the emplacement of manitow relations through toponymy, particularly as seen around lakes named manitow sâkahikan. Keywords Algonquian, Cree, Manitow, Indigenous, North America, Religious Language Résumé Cet article présente un aperçu du concept Algonquian manitow. Ce concept est souvent traduit comme esprit, dieu ou être mythique, mais il reflète des idées plus complexes et est fondé culturellement sur la puissance des ontologies animistes. Cet article donne à penser que le terme manitow devrait être traduit avec grand soin en portant l’attention sur tout un éventail de significations. Les auteurs se réfèrent principalement aux exemples Cree de l’Alberta, au Canada, tout en prenant une perspective plus large en considérant les exemples d’autres contextes Algonquian.
    [Show full text]
  • Two Late Woodland Midewiwin Aspects from Ontario
    White Dogs, Black Bears, and Ghost Gamblers: Two Late Woodland Midewiwin Aspects from Ontario JAMES B. BANDOW Museum of Ontario Archaeology, University of Western Ontario INTRODUCTION Historians and ethnographers have debated the antiquity of the Midewiwin. Entrenched in historical discourse is Hickerson’s (1962, 1970) theory that the Midewiwin was a recent native resistance movement, a socio-evolutionary response to the changing culture patterns resulting from culture contact with Europeans. Other scholars view the Midewiwin as a syncretism, suggesting that a prehistoric component became intertwined with Christian influences that resulted in the ceremonial practices observed by ethnohistorians (Mason 2009; Aldendefer 1993; Dewdney 1975; Landes 1968). Recent critiques, however, provide evidence from material culture studies and center on the largely Western bias inherent in Hickerson’s diffusionist argument surrounding the post-contact origin of the Midewiwin. These arguments note structural similarities observed in birch bark scroll depictions, rock paintings and pictographs with historical narratives, ethnographic accounts, and oral history. These multiple perspectives lead some historians to conclude the practice was a pre-contact phenomenon (e.g., Angel 2002:68; Peers 1994:24; Schenck 1997:102; Kidd 1981:43; Hoffman 1891:260). Archaeological and material culture studies may provide further insight into understanding the origins of the Midewiwin. Oberholtzer’s (2002) recent overview of dog burial practices, for instance, compared prehistoric ritual patterns with the known historical practices and concluded that the increased complexity of the Midewiwin Society is an elaboration of substantive indigenous practices that must predate any European influence. This paper documents the archaeological continuity and syncretism of Mide symbolism observed from the Great Lakes region.
    [Show full text]
  • Ojibwe and Dakota Relations: a Modern Ojibwe Perspective Through
    Ojibwe miinawa Bwaanag Wiijigaabawitaadiwinan (Ojibwe and Dakota Relations) A Modern Ojibwe Perspective Through Oral History Ojibwe miinawa Bwaanag Wiijigaabawitaadiwinan (Ojibwe and Dakota Relations) A Modern Ojibwe Perspective Through Oral History Jason T. Schlender, History Joel Sipress, Ph.D, Department of Social Inquiry ABSTRACT People have tried to write American Indian history as the history of relations between tribes and non-Indians. What is important is to have the history of the Ojibwe and Dakota relationships conveyed with their own thoughts. This is important because it shows the vitality of Ojibwe oral history conveyed in their language and expressing their own views. The stories and recollections offer a different lens to view the world of the Ojibwe. A place few people have looked at in order to understand the complicated web of relationships that Ojibwe and Dakota have with one another. Niibowa bwaanag omaa gii-taawag. Miish igo gii-maajinizhikawaawaad iwidi mashkodeng. Mashkodeng gii-izhinaazhikawaad iniw bwaanan, akina. Miish akina imaa Minisooding gii-nagadamowaad mitigokaag, aanjigoziwaad. Mii sa naagaj, mii i’iw gaa- izhi-zagaswe’idiwaad ingiw bwaanag, ingiw anishinaabeg igaye. Gaawiin geyaabi wii- miigaadisiiwag, wiijikiwendiwaad. A lot of Sioux lived here. Then they chased them out to the prairies, all of them. They [were forced] to move and abandon the forests there in Minnesota. But later on, they had a [pipe] ceremony, the Sioux and Chippewa too. They didn’t fight anymore, [and] made friends.1 Introduction (Maadaajimo) There is awareness of a long history, in more modern times, a playful lack of trust between the Ojibwe and Dakota. Historians like William Warren documented Ojibwe life while Samuel Pond did the same with the Dakota.
    [Show full text]
  • People of the Three Fires: the Ottawa, Potawatomi, and Ojibway of Michigan.[Workbook and Teacher's Guide]
    DOCUMENT RESUME ED 321 956 RC 017 685 AUTHOR Clifton, James A.; And Other., TITLE People of the Three Fires: The Ottawa, Potawatomi, and Ojibway of Michigan. Workbook and Teacher's Guide . INSTITUTION Grand Rapids Inter-Tribal Council, MI. SPONS AGENCY Department of Commerce, Washington, D.C.; Dyer-Ives Foundation, Grand Rapids, MI.; Michigan Council for the Humanities, East Lansing.; National Endowment for the Humanities (NFAH), Washington, D.C. REPORT NO ISBN-0-9617707-0-8 PUB DATE 86 NOTE 225p.; Some photographs may not reproduce ;4011. AVAILABLE FROMMichigan Indian Press, 45 Lexington N. W., Grand Rapids, MI 49504. PUB TYPE Books (010) -- Guides - Classroom Use - Guides '.For Teachers) (052) -- Guides - Classroom Use- Materials (For Learner) (051) EDRS PRICE MFU1 /PC09 Plus Postage. DESCRIPTORS *American Indian Culture; *American Indian History; American Indians; *American Indian Studies; Environmental Influences; Federal Indian Relationship; Political Influences; Secondary Education; *Sociix- Change; Sociocultural Patterns; Socioeconomic Influences IDENTIFIERS Chippewa (Tribe); *Michigan; Ojibway (Tribe); Ottawa (Tribe); Potawatomi (Tribe) ABSTRACT This book accompanied by a student workbook and teacher's guide, was written to help secondary school students to explore the history, culture, and dynamics of Michigan's indigenous peoples, the American Indians. Three chapters on the Ottawa, Potawatomi, and Ojibway (or Chippewa) peoples follow an introduction on the prehistoric roots of Michigan Indians. Each chapter reflects the integration
    [Show full text]
  • Resources Pertaining to First Nations, Inuit, and Metis. Fifth Edition. INSTITUTION Manitoba Dept
    DOCUMENT RESUME ED 400 143 RC 020 735 AUTHOR Bagworth, Ruth, Comp. TITLE Native Peoples: Resources Pertaining to First Nations, Inuit, and Metis. Fifth Edition. INSTITUTION Manitoba Dept. of Education and Training, Winnipeg. REPORT NO ISBN-0-7711-1305-6 PUB DATE 95 NOTE 261p.; Supersedes fourth edition, ED 350 116. PUB TYPE Reference Materials Bibliographies (131) EDRS PRICE MFO1 /PC11 Plus Postage. DESCRIPTORS American Indian Culture; American Indian Education; American Indian History; American Indian Languages; American Indian Literature; American Indian Studies; Annotated Bibliographies; Audiovisual Aids; *Canada Natives; Elementary Secondary Education; *Eskimos; Foreign Countries; Instructional Material Evaluation; *Instructional Materials; *Library Collections; *Metis (People); *Resource Materials; Tribes IDENTIFIERS *Canada; Native Americans ABSTRACT This bibliography lists materials on Native peoples available through the library at the Manitoba Department of Education and Training (Canada). All materials are loanable except the periodicals collection, which is available for in-house use only. Materials are categorized under the headings of First Nations, Inuit, and Metis and include both print and audiovisual resources. Print materials include books, research studies, essays, theses, bibliographies, and journals; audiovisual materials include kits, pictures, jackdaws, phonodiscs, phonotapes, compact discs, videorecordings, and films. The approximately 2,000 listings include author, title, publisher, a brief description, library
    [Show full text]
  • Agenda Birmingham Historic District Commission Meeting
    AGENDA BIRMINGHAM HISTORIC DISTRICT COMMISSION MEETING MUNICIPAL BUILDING-COMMISSION ROOM-151 MARTIN STREET WEDNESDAY – February 5th, 2020 *********** 7:00 PM*********** 1) Roll Call 2) Approval of the HDC Minutes of January 15th, 2019 3) Courtesy Review 4) Historic Design Review 5) Sign Review 6) Study Session 7) Miscellaneous Business and Communication A. Pre-Application Discussions B. Staff Reports 1. Administrative Sign Approvals 2. Administrative Approvals 3. Draft Michigan Statewide Historic Preservation Plan 2020-2025 4. January Demolitions 8) Adjournment Notice: Individuals requiring accommodations, such as interpreter services for effective participation in this meeting should contact the City Clerk's Office at (248) 530-1880 at least on day in advance of the public meeting. Las personas que requieren alojamiento, tales como servicios de interpretación, la participación efectiva en esta reunión deben ponerse en contacto con la Oficina del Secretario Municipal al (248) 530- 1880 por lo menos el día antes de la reunión pública. (Title VI of the Civil Rights Act of 1964). A PERSON DESIGNATED WITH THE AUTHORITY TO MAKE DECISIONS MUST BE PRESENT AT THE MEETING. HISTORIC DISTRICT COMMISSION MINUTES OF JANUARY 15, 2020 Municipal Building Commission Room 151 Martin, Birmingham, Michigan Minutes of the regular meeting of the Historic District Commission (“HDC”) held Wednesday, January 15, 2020. Chairman John Henke called the meeting to order at 7:00 p.m. 1) ROLLCALL Present: Chairman John Henke; Vice-Chairman Keith Deyer; Board Members, Gigi Debbrecht, Natalia Dukas, Patricia Lang (arrived 7:15 p.m.); Student Representative Klea Ahmet Absent: Board Members Doug Burley, Michael Willoughby; Alternate Member Kevin Filthaut Administration: Nicholas Dupuis, City Planner Laura Eichenhorn, Transcriptionist 01-01-20 2) Approval Of Minutes Motion by Ms.
    [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]