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Life Stages and Northern Algonquian Women, 1930-1960

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Life Stages and Northern Algonquian Women, 1930-1960 LIFE STAGES AND NORTHERN ALGONQUIAN WOMEN, 1930-1960: THE ELDERS REMEMBER A Thesis Presented to The Faculty of Graduate Studies of The University of Guelph by KM ANDERSON In partial fulfilment of requirements for the degree of Doctor of Philosophy April, 2010 ©Kim Anderson, 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: 978-0-494-81528-1 Our file Notre r6f6rence ISBN: 978-0-494-81528-1 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 reproduce, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par I'lnternet, 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 LIFE STAGES AND NORTHERN ALGONQUIAN WOMEN, 1930-1960: THE ELDERS REMEMBER Kim Anderson Advisor: University of Guelph, 2010 Professor Terry Crowley This thesis is an investigation of how life stage roles and responsibilities of women were integral to the health and well-being of northern Algonquian peoples during the twentieth century. Theoretical underpinnings for the work come from Anishinaabek life stage "teachings," which stress that health and well-being are dependent on how well community members fulfill life stage roles and responsibilities. The thesis argues that knowledge about how these stages were experienced historically can help Indigenous peoples to decolonize and construct healthier futures. The content of the work is based on oral history with fourteen northern Algonquian elders from the prairies and Ontario, who shared stories about the girls and women of their childhood communities at mid-century (1930 - 1960). Chapter One introduces the thesis and secondary source material, which included historical and ethnographic literature about Algonquian peoples. Chapter Two covers some of the theoretical considerations involved in oral history and Indigenous historiography. Chapters Three to Six analyze life stages as follows: Conception to Walking; "Walking Out" to Puberty; Puberty to Grandmother Years; and Elder life experiences. The dissertation concludes with considering how Anishinaabek life stage theories fit within Indigenous historiography and how they apply to the experiences of northern Algonquian girls and women at mid century. ACKNOWLEDGEMENTS Most acknowledgements leave the thanking of their families to the last, but there is no question here that my immediate family deserves an upfront acknowledgment, as they have sacrificed the most so that I could take on a PhD. First, there is David, who makes everything possible. In addition to the single parenting during my absences, the added domestic work that fell to him, the vacation time spent following me around on the research trail, the booking of flights, managing computer issues and generally acting as the executive assistant I really need, Dave offered many valuable insights into my intellectual work, as he so often does. After all the above-mentioned tasks, he still managed to listen to me and respond with remarkable acuity as I rattled on during one of the late nights or early mornings when we found some time to talk. My first debt of gratitude goes to Dave. Almost fifteen years ago, Dave and I began a family, and it is this monumental undertaking that guides my work. The birth of our first child, Raj an, launched a desire in me to learn about how I could raise a healthy community member, and a curiosity about how Aboriginal societies might have done this in the past. I felt a duty to see this child through a series of life passages; to celebrate him and honour him at each stage of his life; to find a way to build community for him and to instil responsibility. The birth of our girl child, Denia, inspired a need for more knowledge about the lives of girls and women in the past, and her unrelenting feminine spirit has given me joy by witnessing the power of the feminine every day. Denia has also taught me how this PhD has represented a certain i amount of "fasting" on the part of the family. To Dave, Rajan and Denia: I love you. Thank you for being so patient. My extended family also stand behind this work. My dad passed away the spring before I started my PhD, but he always encouraged education and would have been so proud. My mom, who always worked while raising children and who changed career a number of times, continues to inspire me with her spirit of engagement and perseverance. Thanks to David's parents, Barb and Dwaine Dornan for their support, and for providing a much needed vehicle for the field work in Saskatchewan. In the Aboriginal community we often talk about "families of the heart." Through the course of the ten years since I first approached Maria Campbell about collaborating with me on a life stages book project, Maria has become an older sister, auntie, teacher, friend, and grandmother to me and my family. Our work is ongoing and is grounded in the love and kinship that have grown out of what we have done together. Maria, I am so grateful. I have gained other relatives in the course of this project, and would like to acknowledge the generosity of each of the participant historians: To Mosom/Danny and now Noos (dad) to me, I feel blessed that you gave me so much time and were always open to do "one more interview" each time I called. I am rich from our time together in that space of knowledge and story. Elsie, I could talk to you forever, you are so insightful. I enjoyed the candied salmon and blueberries and can't wait to get together for more visiting. Gertie, I keep coming back to you because your stories, experiences and insights set off countless "aha" moments in me. Thank you again, my longtime friend. ii Hilary, I so appreciate your email messages of encouragement about my work overall. I loved your little girl stories and value the time we have spent together. June, thank you for trusting me and letting me share your experiences. They will go a long way towards helping our women. Madeleine, my friend, mentor, and co-woman warrior in the health sector, thank you for working with me again. I have your words of encouragement pinned on my bulletin board. Marie, your storytelling is magnificent. I look forward to hearing more over a cup of coffee soon. Olive, I hold onto the blessing you gave me one sunny day as I left your apartment in Saskatoon. I knew, then, that it was going to be okay. Rebecca, I always feel like a special niece in your presence. Thanks for adorning me with beautiful things, for treating me to sumptuous meals (where "we always have desert"), and for being such a steadfast supporter of my work over the years. To Rene, our "akiwenzie" and uncle in Guelph, thanks for teaching Anishinaabemowin through story. We are blessed to have you in our community. And thanks to Joan for helping! Grandma Rose, you have taught me many things about the generosity and love of a grandmother. Your energy and drive is astonishing; you show us granddaughters across the country how, truly, a woman's work is never done. Rosella, I greatly appreciate your open nature, and your beautiful artwork that you gifted to me. I will see you on the land! iii Sylvia, you were a great "mom" to me; feeding me, making a cozy room so I could rest when I really needed it, showing me jigging and teaching me to bead. I'll be back! In addition to these new relatives, I have one more "other mother" to thank for this project. It was my friend Linda Crawford Teasdale who first conceived of the idea of doing some kind of book on life stages of women according to Anishinaabek teachings. Linda passed away in 2000, but she never abandoned me or the project. Wherever you are, Linda, here's my final tobacco for this one. Thanks and Chi Meegwetch. (I DID IT!!) Of course, this kind of work would never get done if it were not for financial support. My first thought in terms of this kind of support goes out to Bill and Anne Brock. In addition to generously providing the funding for the University of Guelph Brock Doctoral Scholarship which has seen me through this degree, they have also offered their company and friendship at our dinners throughout the years.
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