Ojibwe Bibliography *Scroll to End of PDF for Explanatory Summary of The
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Fools Crow, James Welch
by James Welch Model Teaching Unit English Language Arts Secondary Level with Montana Common Core Standards Written by Dorothea M. Susag Published by the Montana Office of Public Instruction 2010 Revised 2014 Indian Education for All opi.mt.gov Cover: #955-523, Putting up Tepee poles, Blackfeet Indians [no date]; Photograph courtesy of the Montana Historical Society Research Center Photograph Archives, Helena, MT. by James Welch Model Teaching Unit English Language Arts Secondary Level with Montana Common Core Standards Written by Dorothea M. Susag Published by the Montana Ofce of Public Instruction 2010 Revised 2014 Indian Education for All opi.mt.gov #X1937.01.03, Elk Head Kills a Buffalo Horse Stolen From the Whites, Graphite on paper, 1883-1885; digital image courtesy of the Montana Historical Society, Helena, MT. Anchor Text Welch, James. Fools Crow. New York: Viking/Penguin, 1986. Highly Recommended Teacher Companion Text Goebel, Bruce A. Reading Native American Literature: A Teacher’s Guide. National Council of Teachers of English, 2004. Fast Facts Genre Historical Fiction Suggested Grade Level Grades 9-12 Tribes Blackfeet (Pikuni), Crow Place North and South-central Montana territory Time 1869-1870 Overview Length of Time: To make full use of accompanying non-fiction texts and opportunities for activities that meet the Common Core Standards, Fools Crow is best taught as a four-to-five week English unit—and history if possible-- with Title I support for students who have difficulty reading. Teaching and Learning Objectives: Through reading Fools Crow and participating in this unit, students can develop lasting understandings such as these: a. -
“Carried in the Arms of Standing Waves:” the Transmotional Aesthetics of Nora Marks Dauenhauer1
Transmotion Vol 1, No 2 (2015) “Carried in the Arms of Standing Waves:” The Transmotional Aesthetics of Nora Marks Dauenhauer1 BILLY J. STRATTON In October 2012 Nora Marks Dauenhauer was selected for a two-year term as Alaska State Writer Laureate in recognition of her tireless efforts in preserving Tlingit language and culture, as well as her creative contributions to the state’s literary heritage. A widely anthologized author of stories, plays and poetry, Dauenhauer has published two books, The Droning Shaman (1988) and Life Woven With Song (2000). Despite these contributions to the ever-growing body of native American literary discourse her work has been overlooked by scholars of indigenous/native literature.2 The purpose of the present study is to bring attention to Dauenhauer’s significant efforts in promoting Tlingit peoplehood and cultural survivance through her writing, which also offers a unique example of transpacific discourse through its emphasis on sites of dynamic symmetry between Tlingit and Japanese Zen aesthetics. While Dauenhauer’s poesis is firmly grounded in Tlingit knowledge and experience, her creative work is also notable for the way it negotiates Tlingit cultural adaptation in response to colonial oppression and societal disruption through the inclusion of references to modern practices and technologies framed within an adaptive socio-historical context. Through literary interventions on topics such as land loss, environmental issues, and the social and political status of Tlingit people within the dominant Euro-American culture, as well as poems about specific family members, Dauenhauer merges the individual and the communal to highlight what the White Earth Nation of Anishinaabeg novelist, poet and philosopher, Gerald Vizenor, conceives as native cultural survivance.3 She demonstrates her commitment to “documenting Tlingit language and oral tradition” in her role as co-editor, along with her husband, Richard, of the acclaimed series: Classics of Tlingit Oral Literature (47). -
THROWING BOOKS INSTEAD of SPEARS: the Alexie-Treuer Skirmish Over Market Share
THROWING BOOKS INSTEAD OF SPEARS: The Alexie-Treuer Skirmish Over Market Share Ezra Whitman Critical Paper and Program Bibliography Submitted in partial fulfillment of the requirements for the MFA (Master of Fine Arts) in Creative Writing, Pacific Lutheran University, August 2011 1 Throwing Books Instead of Spears: The Alexie-Treuer Skirmish Over Market Share Following the 2006 publication of David Treuer’s Native American Fiction: A User’s Manual, Minneapolis-based publication Secrets of the City interviewed Spokane/Coeur D’Alene Indian writer Sherman Alexie. This gave Alexie an opportunity to respond to the User’s Manual’s essay “Indian/Not-Indian Literature” in which the Ojibwe writer points out the tired phrases and flawed prose of Alexie’s fiction. “At one point,” Alexie said in his interview with John Lurie, “when [Treuer’s] major publishing career wasn’t going well, I helped him contact my agent. I’m saying this stuff because this is where he lives and I want the world to know this: He wrote a book to show off for white folks, and we Indians are giggling at him.” Alexie takes the debate out of the classroom into the schoolyard by summoning issues that deal less with literature, and more with who has more successfully navigated the Native American fiction market. Insecurities tucked well beneath this pretentious “World’s Toughest Indian” exterior, Alexie interviews much the way he writes: on the emotive level. He steers clear of the intellectual channels Treuer attempts to open, and at the basis this little scuffle is just that—a mismatch of channels; one that calls upon intellect, the other on emotion. -
Newark Earthworks Center - Ohio State University and World Heritage - Ohio Executive Committee INDIANS and EARTHWORKS THROUGH the AGES “We Are All Related”
Welcoming the Tribes Back to Their Ancestral Lands Marti L. Chaatsmith, Comanche/Choctaw Newark Earthworks Center - Ohio State University and World Heritage - Ohio Executive Committee INDIANS AND EARTHWORKS THROUGH THE AGES “We are all related” Mann 2009 “We are all related” Earthen architecture and mound building was evident throughout the eastern third of North America for millennia. Everyone who lived in the woodlands prior to Removal knew about earthworks, if they weren’t building them. The beautiful, enormous, geometric precision of the Hopewell earthworks were the culmination of the combined brilliance of cultures in the Eastern Woodlands across time and distance. Has this traditional indigenous knowledge persisted in the cultural traditions of contemporary American Indian cultures today? Mann 2009 Each dot represents Indigenous architecture and cultural sites, most built before 1491 Miamisburg Mound is the largest conical burial mound in the USA, built on top of a 100’ bluff, it had a circumference of 830’ People of the Adena Culture built it between 2,800 and 1,800 years ago. 6 Miamisburg, Ohio (Montgomery County) Picture: Copyright: Tom Law, Pangea-Productions. http://pangea-productions.net/ Items found in mounds and trade networks active 2,000 years ago. years 2,000 active networks trade and indicate vast travel Courtesy of CERHAS, Ancient Ohio Trail Inside the 50-acre Octagon at Sunrise 8 11/1/2018 Octagon Earthworks, Newark, OH Indigenous people planned, designed and built the Newark Earthworks (ca. 2000 BCE) to cover an area of 4 square miles (survey map created by Whittlesey, Squier, and Davis, 1837-47) Photo Courtesy of Dan Campbell 10 11/1/2018 Two professors recover tribal knowledge 2,000 years ago, Indigenous people developed specialized knowledge to construct the Octagon Earthworks to observe the complete moon cycle: 8 alignments over a period of 18 years and 219 days (18.6 years) “Geometry and Astronomy in Prehistoric Ohio” Ray Hively and Robert Horn, 1982 Archaeoastronomy (Supplement to Vol. -
ANISHINABEG CULTURE.Pdf
TEACHER RESOURCE LESSON PLAN EXPLORING ANISHINABEG CULTURE MI GLCES – GRADE THREE SOCIAL STUDIES H3 – History of Michigan Through Statehood • 3-H3.0.1 - Identify questions historians ask in examining Michigan. • 3-H3.0.5 - Use informational text and visual data to compare how American Indians and settlers in the early history of Michigan adapted to, used, and modifi ed their environment. • 3-H3.0.6 - Use a variety of sources to describe INTRODUCTION interactions that occured between American Indians and the fi rst European explorers and This lesson helps third grade students understand settlers of Michigan. the life and culture of the Native Americans that G5 - Environment and Society lived in Michigan before the arrival of European settlers in the late 17th century. It includes • 3-G5.0.2 - Decribe how people adapt to, use, a comprehensive background essay on the and modify the natural resources of Michigan. Anishinabeg. The lesson plan includes a list of additional resources and copies of worksheets and COMMON CORE ANCHOR STANDARDS - ELA primary sources needed for the lessons. Reading • 1 - Read closely to determine what the text says ESSENTIAL QUESTIONS explicitly and to make logical inferences from it. What are key cultural traits of the Native Americans • 7 - Intergrate and evaluate content presented who lived in Michigan before the arrival of in diverse media and formats, including visually Europeans? and quantitatively, as well as in words. Speaking and Listening LEARNING OBJECTIVES • 2 - Integrate and evaluate information presented Students will: in diverse media and formats, including visually, • Learn what Native American groups traveled quantitatively, and orally. -
The Four Main Groups of the Ojibwe Published on Lessons of Our Land (
The Four Main Groups of the Ojibwe Published on Lessons of Our Land (http://www.lessonsofourland.org) Grades: 6th - 8th Grade Lesson: 1 Unit: 2: American Indian land tenure history Subject: History/Social Studies Additional Subject(s): Geography Achievement Goal: Students will identify the four main groups of the Ojibwe and the large land mass they covered. They will understand that each group lived in a different geographical location and their cultures varied with their environments. Time: One class period Lesson Description: Students learn about the four nations of the Ojibwe tribe and analyze maps of the Great Ojibwe Migration. Teacher Background: Refer to The Four Divisions of the Ojibwe Nation Map found in the Lesson Resources section. This map shows the Ojibwe homeland. It is important to remember that much of it was shared with other tribes. The lines only serve to show where fairly large numbers of Ojibwe lived at one time or another. Within this wide expanse there are great differences in country and climate, and the Ojibwe people adapted their ways of living to their surroundings. In modern times four main groups have been distinguished by location and adaptation to varying conditions. They are the Plains Ojibwe, the Northern Ojibwe, the Southeastern Ojibwe, and the Southwestern Ojibwe or Chippewa. The Plains Ojibwe The Plains Ojibwe live in Saskatchewan, western Manitoba, North Dakota, and Montana. Although they were originally a forest people, they changed their way of life when they moved into the open lands and borrowed many customs of other plains people. Today most of them work at farming and ranching. -
Native American Literature
ENGL 5220 Nicolas Witschi CRN 15378 Sprau 722 / 387-2604 Thursday 4:00 – 6:20 office hours: Wednesday 12:00 – 2:00 Brown 3002 . and by appointment e-mail: [email protected] Native American Literature Over the course of the last four decades or so, literature by indigenous writers has undergone a series of dramatic and always interesting changes. From assertions of sovereign identity and engagements with entrenched cultural stereotypes to interventions in academic and critical methodologies, the word-based art of novelists, dramatists, critics, and poets such as Sherman Alexie, Louise Erdrich, Louis Owens, N. Scott Momaday, Leslie Marmon Silko, Simon Ortiz, and Thomas King, among many others, has proven vital to our understanding of North American culture as a whole. In this course we will examine a cross-section of recent and exemplary texts from this wide-reaching literary movement, paying particular attention to the formal, thematic, and critical innovations being offered in response to questions of both personal and collective identity. This course will be conducted seminar-style, which means that everyone is expected to contribute significantly to discussion and analysis. TEXTS: The following texts are available at the WMU Bookstore: The Absolutely True Diary of a Part-Time Indian, by Sherman Alexie (Spokane) The Last Report on the Miracles at Little No Horse, by Louise Erdrich (Anishinaabe) Bloodlines: Odyssey of a Native Daughter, by Janet Campbell Hale (Coeur d'Alene) The Light People, by Gordon D. Henry (Anishinaabe) Green Grass, Running Water, by Thomas King (Cherokee) House Made of Dawn, by N. Scott Momaday (Kiowa) from Sand Creek, by Simon Ortiz (Acoma) Nothing But The Truth, eds. -
“Illinois” Never Did Mean “The Real Men,” As the Explorer/Priest Father Marquette Thought
No More “Real Men”! Sorry guys, the latest linguistic research reveals that the word “Illinois” never did mean “the real men,” as the explorer/priest Father Marquette thought. A more accurate translation provides the less sexy “He/she speaks in the regular way.” Berkeley Algonquian language specialist Dr. David J. Costa, who has done extensive research on the Indigenous languages of this region, explains that the term ‘Illinois’ probably comes from the old Myaamia-Peewalia (Miami-Peoria) word irenweewa, later pronounced ilenweewa, (plural ilenweewaki). For those who like to know the details, iren means ‘regular/ordinary’, wee means ‘by speech’ and wa means she/he. However, this is only the start of the story. It turns out that the Ojibwa people (who live north of the Great Lakes) pronounce this word slightly differently. Just like American English drops the extra vowel out of British English ‘aluminium’ to get ‘aluminum’–the Ojibwa were in the habit of dropping the wa from words that they borrowed from neighboring languages. They shortened ilenweewa and said “ilinwe” (plural ilinwek sometimes written as ilinoüek). Add French spelling to “ilinwe” and bingo -- you get ‘Illinois’ pronounced “ileenwa.” One more step -- add English pronunciation to the French spelling and you get close to the name of the state as we say it today (“ilinoy”). So, the name of the state comes to us from the Miami-Peoria Indigenous language spoken in this region, via Ojibwa and French. Although “the Illinois” was widely used by the French and English in the 18th and 19th centuries as a collective name for the several distinct groups of Indigenous peoples of the region, it was never what they called themselves. -
On Miami Tribe Makes Contribution to Help
RETURN SERVICE REQUESTED RETURN SERVICE MIAMI, OK 74355 MIAMI NATION An Official Publication of the Sovereign Miami Nation BOX 1326 P.O. STIGLER, OK 74462 PERMIT NO 49 PERMIT PAID US POSTAGE PR SRT STD PR SRT Vol. 11, No. 1, Section A myaamionki niipinwi 2012 Eewansaapita Youth Enjoy “History” on the Field By Julie Olds, Cultural Resources Officer During the 2012 eewansaapita youth camp, held in Mi- Officer for the myaamiaki, Julie Olds. Paul asked, “So, ami in late June, a very special event occurred. Camp your young people play stick ball?” Olds confirmed that leaders spoke in hushed tones about the historic nature young myaamiaki play peekitahaminki at our summer of it. Some talked of the great challenge and wondered youth camp. Paul said, “So, how about a game during if we could win. There was talk about what the “wager” our camps next summer?” Olds replied, “kihtile (sure)”. should be and how we should gift. What was this event? Though, it is likely neither person had fully realized the It was a game. But not just any game. Peekitahaminki, or cultural and historic nature of such a game. lacrosse. And our opponents were not just any opponents, So, “the game” was set between our eewansaapita they were cultural students of the Seneca-Cayuga Nation. youth camp students and the cultural camp students of the The opportunity for the game came through a casu- Seneca-Cayuga Nation in Oklahoma. As time drew near al conversation, about a year ago, between the Cultural for the eewansaapita camp Paul Barton phoned Olds to Resources Director for the Seneca-Cayuga (peoples of request a time to visit to deliver the counting stick for the the Six Nations), Paul Barton, and Cultural Resources game. -
He Uses of Humor in Native American and Chicano/A Cultures: an Alternative Study Of
The Uses of Humor in Native American and Chicano/a Cultures: An Alternative Study of Their Literature, Cinema, and Video Games Autora: Tamara Barreiro Neira Tese de doutoramento/ Tesis doctoral/ Doctoral Thesis UDC 2018 Directora e titora: Carolina Núñez Puente Programa de doutoramento en Estudos Ingleses Avanzados: Lingüística, Literatura e Cultura Table of contents Resumo .......................................................................................................................................... 4 Resumen ........................................................................................................................................ 5 Abstract ......................................................................................................................................... 6 Sinopsis ......................................................................................................................................... 7 Introduction ................................................................................................................................. 21 1. Humor and ethnic groups: nonviolent resistance ................................................................ 29 1.1. Exiles in their own land: Chicanos/as and Native Americans ..................................... 29 1.2. Humor: a weapon of mass creation ............................................................................. 37 1.3. Inter-Ethnic Studies: combining forces ...................................................................... -
In the Way of Development: Indigenous Peoples, Life Projects and Globalization Edited by Mario Blaser, Harvey A. Feit and Glenn
In the Way of Development: Indigenous Peoples, Life Projects and Globalization Edited by Mario Blaser, Harvey A. Feit and Glenn McRae ZED BOOKS London & New York in association with International Development Research Centre Ottawa • Cairo • Dakar • Montevideo • Nairobi • New Delhi • Singapore In the Way of Development was first published in 2004 by Zed Books Ltd, 7 Cynthia Street, London N1 9JF, UK, and Room 400, 175 Fifth Avenue, New York, NY 10010, USA in association with the International Development Research Centre, Box 8500, Ottawa ON, Canada KIG 3H9 [email protected]/www.idrc.ca About this Book This volume is the product of a mutually enriching collaboration between Indigenous leaders, other social activists and scholars from a wide range of disciplines. It explores what is happening today to Indigenous peoples as they are inevitably enmeshed in the remorseless expansion of the modern economy and development, subject to the pressures of the marketplace and government. It is particularly timely, given the growing criticism of free- market capitalism, and of development. The volume assembles a rich diversity of statements, case studies of specific struggles and situations, and wider thematic explorations. All start from the fact that Indigenous peoples are actors, not victims. The accounts come primarily from North America, and particularly the Cree, the Haudenosaunee (Iroquois) and Chippewa–Ojibwe peoples who straddle the US/Canadian border. There are also studies of Indigenous peoples from South America, and even from the former Soviet Union. The intellectual focus is on the complex relationships that develop between Indigenous peoples, civil society and the environment in the context of market- and state-mandated development. -
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.