DOCSLIB.ORG

(Re)Presentation in the Toronto Zoo's Canadian Domain By

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
(Re)Presentation in the Toronto Zoo's Canadian Domain By Walking the Noble (Savage) Path: The Didactics of Indigenous Knowledge (Re)Presentation in the Toronto Zoo's Canadian Domain By Danielle Lorenz A thesis submitted to the Faculty of Graduate and Postdoctoral Affairs in partial fulfillment of the requirements for the degree of Master of Arts In The School of Canadian Studies Carleton University Ottawa, Ontario ©2012 Library and Archives Bibliotheque et Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington Ottawa ON K1A0N4 Ottawa ON K1A 0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-91558-5 Our file Notre reference ISBN: 978-0-494-91558-5 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 I'lnternet, preter, telecommunication or on the Internet, distribuer et vendre des theses partout dans le loan, distrbute 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. Canada ii Abstract As one of the largest zoos in the world, the Toronto Zoo boasts some 5000 animals of 500 species, and over 1.2 million visitors annually from 2006-2010. With their focus on human-animal relationships, the rationale for Indigenous content at the zoo is not straightforward, but suggests the importance of Indigenous peoples to Canadian national narratives. The Toronto Zoo's Canadian Domain and Aboriginal Traditional Knowledge Trail aim to teach zoo guests about Indigenous Knowledge through the reading of informative placards. Interpreting these placards using a multisite methodology informed by Saussurean semiotics determines if the didactics of transmitting Indigenous Knowledge is effective. This paper argues that the (representation—the synchronic culmination of the presentation and construction—of Indigenous Knowledge at the Toronto Zoo misrepresents and stereotypes the First Nations cultures and knowledges that are located in the Canadian Domain and Aboriginal Traditional Knowledge Trail. Keywords: semiotics, Indigenous, zoo, education, stereotypes, Indigenous Knowledge iii Acknowledgements This thesis was written on the unceded land of the Algonquin Nation, while the site of my research is on the land of the Mississaugas of New Credit. I feel that, like Scott Morgensen (2011), it is important for me to mention them as "Naming these storied places and their nations reminds of my responsibility to act in response to not only them but all ongoing struggles by Native peoples on lands that much they might have changed, remain Indigenous" (p.231). Indeed, the Indigenous inhabitants of these lands—and all of Canada for that matter—need to be recognized because without them, Canada as it is today would not exist. Without Anne Trepanier's guidance this thesis would not have come to fruition. Her patience, tenacity and guidance helped me write the paper I was striving for. Merci, Anne, for everything. Last, but certainly not least are my parents: they have always given me the guidance and support I needed through life. Still waiting on that puppy, though. iv Table of Contents INTRODUCTION: PASTWATCH 1 CHAPTER ONE: TERMS, TERMINOLOGIES AND KEY CONCEPTS 8 TERMS AND TERMINOLOGY 8 Aboriginal 9 Indigenous 11 Indian 12 First Nations 13 Culture 14 Anishinaabe 16 CHAPTER TWO: SOCIAL LOCATION 17 BIOGRAPHIC SKETCH 17 THE OTHER. 20 Learn From the Other Rather Than About the Other 26 THE INDIGENOUS-SETTLER HYPHEN 28 CHAPTER THREE: INDIGENOUS STEREOTYPES AND (RE)PRESENTATION IN CANADIAN CULTURAL INSTITUTIONS 31 STEREOTYPES FOUNDED IN MYTH/OLOGY 31 FIRST NATIONS STEREOTYPES 36 The Savage 37 The Noble Savage 38 Living Fossils 41 Vanishing Race 45 The Generic Indian 46 The Ecological Indian 47 The Native Warrior 49 INDIGENOUS PEOPLES IN CANADIAN CULTURAL INSTITUTIONS 50 CHAPTER FOUR: THE HISTORY OF ZOOS 62 HISTORY OF ZOOS 63 Human Zoos 65 MODERN ZOO POPULARITY IN THE WEST 70 Toronto Zoo 71 ZOOS AS EDUCATIONAL INSTUTUTIONS 73 CHAPTER FIVE: INDIGENOUS KNOWLEDGE 77 PROBLEMS WITH CREATING A DEFINTITION 78 V Description of Indigenous Knowledge 80 WESTERN KNOWLEDGE AND INDIGENOUS KNOWLEDGE AS COMPLEMETARY SYSTEMS 82 How Indigenous Knowledge is Overlooked in Canada 86 How Indigenous Knowledge Could be Included Within Western Educational Paradigms 87 THE TORONTO ZOO AND INDIGENOUS KNOWLEDGE 89 CHAPTER SIX: WHERE THE WILD THINGS ARE: THE (RE)PRESENTATION OF INDIGENOUS KNOWLEDGE 91 PRIMARY SOURCES 92 ABORIGINAL TRADITIONAL KNOWLEDGE TRAIL BACKGROUND 95 Conceptions of Space 95 Description of the Canadian Domain and the Aboriginal Traditional Knowledge Trail 97 HOW THE ABORIGINAL TRADITIONAL KNOWLEDGE TRAIL IS CONTINUING STEREOTYPES 101 Exotification of Indigenous Peoples 102 Locating Indigenous Peoples in the Past 104 Indigenous Peoples' Relationship with Nature 106 Indigenous Peoples as the Generic Indian 108 HOW THE ZOO MAKES LEARNING DIFFICULT Ill CONCLUSION: FUTURE ON HOLD 116 APPENDIX 120 PHOTOGRAPHS 120 TORONTO ZOO INTERVIEW TRANSCIPTION 141 WORKS CITED 157 Lorenz | 1 INTRODUCTION: PASTWATCH Academic writing can be analogous to walking in the forest. Although what can cause one to stumble is not physical—but rather theoretical and can also lead to faltering—it is still a challenging task. Likewise, the base of an epistemology grows upwards, branching out into particular theories, which in turn nurture certain ideas until they sprout into a specific discussion on a topic. With much of what symbolizes Canada being tied to the land and environment—the Rocky Mountains, the Arctic tundra, the Atlantic and Pacific Coasts and each province and territory having a designated flower, tree, animal, rock—thinking critically about Canada should correlate with its physical environment as well as its people. Rooted in an anecdotal and idealized narrative surrounding their 'primitivism' Indigenous peoples have been stereotyped as maintaining a harmonized life with nature for centuries. This construction relegates them to a romanticized past that never existed, and is why their histories are primarily foreign to the Canadian population. Kanienkehaka academic Taiaiake Alfred states that "Most people in Canada understand very little of the realities of Indigenous peoples' lives, the challenges they face, or the history of interaction between Indigenous peoples' ancestors and their own ancestors that have created these realities" (2011). The Canadians Alfred is referring to are what are otherwise known as settlers: people or ancestors of these people who left their countries of origin to immigrate to Canada. The term settler embodies the idea that settlers are "founders of political orders who carry with them a distinct sovereign capacity" (Canavagh and Veracini, 2010). In other words, settlers have created a society and nation that disregards the rights to prior occupancy held by Indigenous peoples. In the context of this thesis, the term settler refers to peoples whose ancestral heritage comes from a place other than what would eventually become Canada. Lorenz | 2 Knowingly or unknowingly, these individuals continue to perpetrate colonialism through their residency in Canada. When writing about issues that affect Indigenous peoples, often settler journalists use incorrect terminologies in their work. As Kanienkehaka journalist Dan David sarcastically comments, when journalists are describing Indigenous peoples in the media, they should remember that "you can't go wrong staying as unspecific as possible. Forget the facts. Dump the details. Use one word: "aboriginals." Simple. No muss, no fuss. No complications" (2012). Because many media professionals regularly apply inexact wording, the language used in the media is reflective of settler ignorance. This lack of awareness is also apparent when reading online commentaries on news articles on Indigenous topics. For example, EricTheBlue, commenting on Jeffrey Simpson's problematic "It still comes down to fixing the reserves" article in the Globe and Mail, states: Simple solution, eliminate the reserves, remove all tax benefits aboriginals have, and integrate them into mainstream society. That is the best possible "reparations" that we can pay them for our history. It is still possible to maintain your culture while functioning as part of society
Load more

Recommended publications
  • 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.
    [Show full text]
  • Dispossessing the Algonquins of South- Eastern Ontario of Their Lands
    "LAND OF WHICH THE SAVAGES STOOD IN NO PARTICULAR NEED" : DISPOSSESSING THE ALGONQUINS OF SOUTH- EASTERN ONTARIO OF THEIR LANDS, 1760-1930 MARIEE. HUITEMA A thesis submitted to the Department of Geography in conformity with the requirements for the degree of Master of Arts Queen's University Kingston, Ontario, Canada 2000 copyright O Maqke E. Huiterna, 0 11 200 1 Nationai Library 6iblioîMque nationale du Canada Acquisitions and Acquisitions et Bibliographie Senrices services bibliographiques 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 sell 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/nlm, de reproduction sur papier ou sur format electronique. The author retaias ownership of the L'auteur conserve la propriété du copyright in tbis thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels rnay be printed or othexwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. ABSTRACT Contemporary thought and current üterature have estabüshed links between unethical colonial appropriation of Native lands and the seemingly unproblematic dispossession of Native people from those lands. The principles of justification utiiized by the colonking powers were condoned by the belief that they were commandeci by God to subdue the earth and had a mandate to conquer the wildemess.
    [Show full text]
  • The First Nations
    Our First Nations Neighbours Peter Jones - c1845 According to several accounts, the first European to travel through Rice Lake was Samuel de Champlain about 1615. But... Artifacts from a 1974 archaeological dig on Rice Lake’s Sugar Island are on display in the Alderville Community Centre. They point to the existence of human settlement in this area about 1000-1500 years ago, or during the Middle Woodland Period. While all Canadians can join in the celebration of 150 years since four provinces formed the Dominion of Canada, First Nations can look back over a much longer history on these lands. The current residents of Alderville First Nation, on the south shore of Rice Lake, have a rich heritage. Wars between the various native tribes in southern Ontario and the northern American states, wars between the French and the English, changing alliances between all four, and various treaties were the story of the 1600s, 1700s and early 1800s. They all set the stage for the more recent story of our native community. At the time of the American Revolution (1775) people of the Mississauga nation were living in this area. As settlers continued to pour in from the United States, the Mississauga’s traditional semi-nomadic way of life was increasingly under threat. The landscape was changing, and the Mississauga were gradually pushed from their traditional hunting grounds. “The establishment of farms and additional settlements in the decades to follow disrupted the Mississauga’s fishing and hunting... Many Indians were hungry for new religious guidance, since their old religion seemed incapable of protecting them.” “I cannot suppose for a moment that the Supreme Disposer has decreed that the doom of Donald Smith, Sacred Feathers the red man is to fall and gradually disappear, like the mighty wilderness, before the axe of the European settler” – Peter Jones.
    [Show full text]
  • Toronto Has No History!’
    ‘TORONTO HAS NO HISTORY!’ INDIGENEITY, SETTLER COLONIALISM AND HISTORICAL MEMORY IN CANADA’S LARGEST CITY By Victoria Jane Freeman A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of History University of Toronto ©Copyright by Victoria Jane Freeman 2010 ABSTRACT ‘TORONTO HAS NO HISTORY!’ ABSTRACT ‘TORONTO HAS NO HISTORY!’ INDIGENEITY, SETTLER COLONIALISM AND HISTORICAL MEMORY IN CANADA’S LARGEST CITY Doctor of Philosophy 2010 Victoria Jane Freeman Graduate Department of History University of Toronto The Indigenous past is largely absent from settler representations of the history of the city of Toronto, Canada. Nineteenth and twentieth century historical chroniclers often downplayed the historic presence of the Mississaugas and their Indigenous predecessors by drawing on doctrines of terra nullius , ignoring the significance of the Toronto Purchase, and changing the city’s foundational story from the establishment of York in 1793 to the incorporation of the City of Toronto in 1834. These chroniclers usually assumed that “real Indians” and urban life were inimical. Often their representations implied that local Indigenous peoples had no significant history and thus the region had little or no history before the arrival of Europeans. Alternatively, narratives of ethical settler indigenization positioned the Indigenous past as the uncivilized starting point in a monological European theory of historical development. i i iii In many civic discourses, the city stood in for the nation as a symbol of its future, and national history stood in for the region’s local history. The national replaced ‘the Indigenous’ in an ideological process that peaked between the 1880s and the 1930s.
    [Show full text]
  • Anishinabek News Page 1 ANISHINABEK NEWS the Voice of the Anishinabek Nation
    SUMMER 2017 Anishinabek News Page 1 ANISHINABEK NEWS The voice of the Anishinabek Nation Volume 27 Issue 1 Published quarterly by the Anishinabek Nation SUMMER 2017 Grandmother Josephine Mandamin drinks water that she advocates for at the 2017 Grand Council Assembly held in Aamjiwnaang First Nation June 5-8. Mandamin has walked around the Great Lakes twice and other bodies of water - in all directions of Turtle Island - to bring awareness to the quality of water. - Photo by Marci Becking ‘Water is so important’ say Josephine Mandamin AAMJIWNAANG FIRST NATION - on your plate. ways done. Once the chiefs do what we ask during the day, and those are the kinds of Protector of the water Josephine Manadamin A long time ago we were given our them to do, then we will follow. things that I request. addressed the Chiefs in Assembly on June 6. chi-naaknigewin. We were given our clans. We really pray for the water as we walk The fire that we have, there are many “The semaa, Eagle Staff, and all the We were given it to us thousands of years by the water. things that we need to look after when we equipment that you use, it’s very meaningful ago on how to govern ourselves and take I say thanks to all of these. And to forgive listen carefully. for us to see this. Take care of our Mother care of ourselves. I’m of the fish clan. us grandmother and grandfather. Those that In relation to the water, we listen care- Earth, take care of her.
    [Show full text]
  • Community Profiles for the Oneca Education And
    FIRST NATION COMMUNITY PROFILES 2010 Political/Territorial Facts About This Community Phone Number First Nation and Address Nation and Region Organization or and Fax Number Affiliation (if any) • Census data from 2006 states Aamjiwnaang First that there are 706 residents. Nation • This is a Chippewa (Ojibwe) community located on the (Sarnia) (519) 336‐8410 Anishinabek Nation shores of the St. Clair River near SFNS Sarnia, Ontario. 978 Tashmoo Avenue (Fax) 336‐0382 • There are 253 private dwellings in this community. SARNIA, Ontario (Southwest Region) • The land base is 12.57 square kilometres. N7T 7H5 • Census data from 2006 states that there are 506 residents. Alderville First Nation • This community is located in South‐Central Ontario. It is 11696 Second Line (905) 352‐2011 Anishinabek Nation intersected by County Road 45, and is located on the south side P.O. Box 46 (Fax) 352‐3242 Ogemawahj of Rice Lake and is 30km north of Cobourg. ROSENEATH, Ontario (Southeast Region) • There are 237 private dwellings in this community. K0K 2X0 • The land base is 12.52 square kilometres. COPYRIGHT OF THE ONECA EDUCATION PARTNERSHIPS PROGRAM 1 FIRST NATION COMMUNITY PROFILES 2010 • Census data from 2006 states that there are 406 residents. • This Algonquin community Algonquins of called Pikwàkanagàn is situated Pikwakanagan First on the beautiful shores of the Nation (613) 625‐2800 Bonnechere River and Golden Anishinabek Nation Lake. It is located off of Highway P.O. Box 100 (Fax) 625‐1149 N/A 60 and is 1 1/2 hours west of Ottawa and 1 1/2 hours south of GOLDEN LAKE, Ontario Algonquin Park.
    [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]
  • Exploring Historical Literacy in Manitoulin Island Ojibwe
    Exploring Historical Literacy in Manitoulin Island Ojibwe ALAN CORBIERE Kinoomaadoog Cultural and Historical Research M'Chigeeng First Nation This paper will outline uses of Ojibwe1 literacy by the Manitoulin Island Nishnaabeg2 in the period from 1823 to 1910. Most academic articles on the historical use of written Ojibwe indicate that Ojibwe literacy was usu­ ally restricted to missionaries and was used largely in the production of religious materials for Christianizing Native people. However, the exam­ ples provided in this paper will demonstrate that the Nishnaabeg of Mani­ toulin Island3 had incorporated Ojibwe literacy not only in their religious correspondence but also in their personal and political correspondence. Indeed, Ojibwe literacy served multiple uses and had a varied audience and authorship. The majority of materials written in Ojibwe over the course of the 19th century was undoubtedly produced by non-Native people, usually missionaries and linguists (Nichols 1988, Pentland 1996). However, there are enough Nishnaabe-authored Ojibwe documents housed in various archives to demonstrate that there was a burgeoning Nishnaabe literacy movement from 1823 to 1910. Ojibwe documents written by Nishnaabe chiefs, their secretaries, and by educated Nishnaabeg are kept at the fol­ lowing archives: the United Chief and Councils of Manitoulin's Archives, the National Archives of Canada, the Jesuit Archives of Upper Canada and the Archives of Ontario. 1. In this paper I will use the term Ojibwe when referring to the language spoken by the Nishnaabeg of Manitoulin. Manitoulin Nishnaabeg include the Ojibwe, Potawatomi and Odawa nations. The samples of "Ojibwe writing" could justifiably be called "Odawa writ- ing.
    [Show full text]
  • Okwire'shon:'A, the First Storytellers: Recovering
    OKWIRE’SHON:’A, THE FIRST STORYTELLERS: RECOVERING LANDED CONSCIOUSNESS IN READINGS OF TREES & TEXTS OKWIRE’SHON:’A, THE FIRST STORYTELLERS: RECOVERING LANDED CONSCIOUSNESS IN READINGS OF TREES & TEXTS By KAITLIN SANDRA JUNE DEBICKI, B.A., M.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfilment of the Requirements for the Degree of Doctor of Philosophy McMaster University © Copyright by Kaitlin Sandra June Debicki, September 2017 McMaster University DOCTOR OF PHILOSOPHY (2017) Hamilton, Ontario (English) TITLE: Okwire’shon:’a, the First Storytellers: Recovering Landed Consciousness in Readings of Trees & Texts AUTHOR: Kaitlin Sandra June Debicki, Ph.D. (McMaster) SUPERVISOR: Doctor Rick Monture NUMBER OF PAGES: xii, 246 ii A WELCOMING You are welcome here, reader. Welcome into the world that has woven meaning in my mind, welcome into the stories that are me. Welcome to continue the conversation long after the last pages are read. I hope what I offer here is of value to you, that it lifts you up a little and puts something good in your mind and in your heart. I hope that what grows from this work will be of real use in some way. Perhaps it will make you think twice about that tree in your front yard, or the table that you eat upon, or the pages of this dissertation. Maybe it will just be a good story, and that is important, too. iii LAY ABSTRACT This project demonstrates a cyclical process of reading between a small selection of contemporary Indigenous literatures, Indigenous oral histories and cosmologies, and a series of trees indigenous to Turtle Island.
    [Show full text]
  • Colonial Exhibitions, 'Völkerschauen' and the Display of the 'Other' by Anne Dreesbach
    Colonial Exhibitions, 'Völkerschauen' and the Display of the 'Other' by Anne Dreesbach The term 'Völkerschau' became common in the 19th century and denoted the exhibition of members of particular ethnic groups, above all for commercial reasons. The term is primarily used in scholarly research to distinguish Hagenbeck-in- fluenced exhibitions from those that came earlier. Between the founding of the Reich and the 1930s, there were about 400 'Völkerschauen' in Germany. Each exhibition followed a certain presentation model, which drew upon the stereo- types about the various populations being depicted. In a recursive 'cycle of stereotypes', the exhibition affirmed and ac- tivated the visitors' already ingrained prejudices and encouraged them to form new ones. In the wake of talking films and, later, long-distance tourism, 'Völkerschauen' disappeared from the German public eye in the 1930s. TABLE OF CONTENTS 1. Beginnings 2. The structure of a 'Völkerschau' 3. Advertising and mode of presentation 4. 'Völkerschauen' and colonial propaganda 5. 'Völkerschauen' and science 6. The end of the 'Völkerschau' 7. Appendix 1. Sources 2. Bibliography 3. Notes Indices Citation Beginnings The practice of putting 'exotic' people on display began in Europe in the early modern period, when European explor- ers (ᇄ Media Link #ab) made their way to every corner of the globe. Sailors brought people with them from the newly explored areas, much as they might present foreign objects, plants and animals to prove the exoticism and wealth of previously unknown countries.1 These 'exotic' people were then exhibited by their 'discoverers' at royal courts or public fairs. Christopher Columbus (1451–1506) (ᇄ Media Link #ac) himself brought seven 'Arawak Indians' of the West Indies (ᇄ Media Link #ad) home to Europe from his first trip (ᇄ Media Link #ae).
    [Show full text]
  • The Mississaugas of the Credit: Historical Territory, Resource and Land Use INTRODUCTION
    The Mississaugas of the Credit: Historical Territory, Resource and Land Use INTRODUCTION The intent of this brochure is to outline the general history of the Mississaugas of the New Credit First Nation from the time before contact with Europeans in the early 1600s to the time of sett lement in the- mid-1800s, onto the present Mississaugas of the New Credit Reserve in southern Ontario. The contents of this brochure provide information on the historical way of life of ancestors of the Mississaugas of the New Credit from the 1600s to the 1800s. The historical account presented in the following pages details the relocation and sett lement of ancestors of the Mississaugas of the Credit into southern Ontario, and the nature and extent of use of lands in this time period. Gathering Wild Rice by Captain Seth Eastman, the Ojibwa harvested this staple crop in late September. In or- der to gather wide rice in the fall several people went out by canoe together. The individual in the stern paddled while the others collected it and then beat the kernals free into the bott om of the canoe. Courtesy of Schoolcraft, Indian Tribes of the United States. 3(1853):62 Map 1 The lands of the Anishinabeg and related peoples, about 1800 Map 2 Sacred Feathers’s World: Mississauga Place- Names at the Western end of Lake Ontario THE MISSISSAUGA NATION IN THE EARLY 1600s The Mississaugas of the New Credit First Nation is part of the Ojibway (Anishinabe) Nation, one of the largest Aboriginal Nations in North America. Before contact with Europeans and until the late 1600s, the Mississaugas occupied a territory situated inland from the north shore of Lake Huron, just to the west of Manitoulin Island and east of Sault Ste.
    [Show full text]
  • Running Head: Redefining Education Through Anishinaabe Pedagogy
    RUNNING HEAD: REDEFINING EDUCATION THROUGH ANISHINAABE PEDAGOGY REDEFINING EDUCATION THROUGH ANISHINAABE PEDAGOGY: A JOURNEY TO CLARIFY HOW ABORIGINAL EDUCATION BROUGHT ME TO ANISHINAABE PEDAGOGY BY REBECCA CHARTRAND A Thesis submitted to the Faculty of Graduate Studies of The University of Manitoba In partial fulfillment of the requirement of the degree of MASTER OF EDUCATION Department of Curriculum, Teaching and Learning Faculty of Education University of Manitoba Winnipeg Copyright © 2016 by Rebecca Chartrand REDEFINING EDUCATION THROUGH ANISHINAABE PEDAGOGY i ABSTRACT Using a bifocal, place conscious Anishinaabe-Western/Euro-Canadian lens, the evolution of Aboriginal education is examined from a personal and professional perspective. Meaning surfaces from the lived-experiences of the author, an Anishinaabe woman, educator, parent, community member and Aboriginal education specialist, and what continues to unfold at national, provincial and local levels as “Aboriginal education” with an emphasis on what is taking place in south central Manitoba. The thesis highlights the resurgence of Indigenous ways of knowing, teaching and learning, specifically Anishinaabe pedagogy, and identifies goals for education from an Anishinaabe lens that looks beyond academic success to pedagogical tools that can help restore wellness and well-being for all Canadians. Keywords: Aboriginal education, Anishinaabe pedagogy, Indigenous, First Nations, Me tis, Inuit REDEFINING EDUCATION THROUGH ANISHINAABE PEDAGOGY ii ACKNOWLEDGEMENTS I dedicate this thesis to my daughter Syrena who has grown up a great deal since I began this thesis journey in 2007. Syrena I hope you find something nourishing within these pages that gives you strength, hope and a sense of place in the world as an Anishinaabe Me tis woman.
    [Show full text]