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. Unlike any other study of Canadian literature, this dissertation is set up like a naming Manidookewin (ceremonial way) to resuscitate Midewiwin teachings that were forced underground during the fervor of colonial settlement and Christian proselytism. Therefore, this dissertation makes a valuable contribution to Canadian literary criticism because it uses Midewiwin teachings as a Spiritual path set down by ancestors to create a Manidookewin for engaging with selected contemporary Anishinaabe stories. An Anishinaabe-specific theoretical method, this Manidookewin attends to Midewiwin teachings carried by Doodaem (clan) relations in selected Anishinaabe stories written in English. A naming Manidookewin does not seek to render as meaningless all other critical interpretations, rather this ceremonial way adheres to Midewiwin Doodaem protocols for attending to the ways of ancestors. According to such protocols, I participate personally in this Manidookewin by entering the text as an Anishinaabekwe-Metis-Nehiowe (Plains Ojibway-Metis-Cree woman). Guided by the storied teachings of Anishinaabe paternal ancestors, I enter the text as a member of the Benesih Doodaem (Bird Clan) to negotiate discursive spaces for the re-settlement of Doodaemag, Manitoukwe, Chibooway and Nindawemeganidok, or Midewiwin Clan relations, a Mother Creator, Spiritual ancestors, and living relations. ii In accordance with Midewiwin traditions, this naming Manidookewin relies on the previous work of community-acknowledged authorities. Therefore, Alexander Wolfe‘s Earth Elder Stories: The Pinayzitt Path; Dan Musqua‘s Seven Fires: Teachings of the Bear Clan; Edward Benton-Banai‘s The Mishomis Book; Basil Johnston‘s Ojibway Heritage, Ojibway Ceremonies, The Manitous: The Spiritual World of the Ojibway; and Gerald Vizenor‘s The People Named the Chippewa: Narrative Histories provide the foundation for this naming Manidookewin. Their work is used to resuscitate Midewiwin teachings that appear to be submerged in written English in Marie Annharte Baker‘s ―Bird Clan Mother,‖ Kimberly Blaeser‘s ―Of Landscape and Narrative,‖ Kateri Akiwenzie-Damm‘s ―this is where we stand our ground,‖ and Kahgegagabowh‘s The Traditional History and Characteristic Sketches of the Ojibway Nation. Their work is also used to shine a light on the Midewiwin teachings recalled by Doodaem relations in Winona LaDuke‘s ―Giiwedahn: Coming Home‖ and Richard Wagamese‘s Keeper N‟ Me. Along with Anishinaabe scholars Margaret Noori, Lawrence Gross, D‘arcy Rheault, and Patricia McQuire, these writers are included as members of specific Doodaemag to show how Midewiwin teachings ground some Anishinaabe stories. In connecting stories written in English to Midewiwin and Doodaemag prechristian and precolonial systems of governance and signification, this study illustrates how Anishinaabe literature performs Spiritual and political functions by re- membering and relating Being to Gitchi Manitou, Manitoukwe, Chibooway, and Nindawemeganidok. iii ACKNOWLEDGEMENTS I am forever grateful for relational presence that inspires me to transform Being. Elder Dan Musqua and Dr. Cecil King helped me through this challenging process by sharing with me their wealth of Anishinaabe-specific knowledge. Relational presence also includes the Spiritual energies of my deceased sister-friend Gerri Cook; gentle pushes from a former colleague and friend, Dr. Grace Jolly; long distance support from my sister-friend Christine Welsh; technical support from Louise McCallum; texting support from my friend Errol Kinistino (aka War Eagle); and conversations and political support from colleague and friend, Dr. Denise McConney. Drs. Craig Womack, Robert Warrior, Jace Weaver, Margaret Noori, and Gerald Vizenor are Ogimaaw, leading scholars who continue to light paths for Indigenous specific criticism. Dr. Susan Gingell helped me to be readmitted to Graduate Studies by writing a letter of support, and her careful attention to ideas, detail, and form in writing this dissertation encouraged me to understand how to move through this work. Drs. Kristina Fagan and Robert Innis offered insightful ways to negotiate Being Anishinaabe in the academic landscape. From the Department of English, the following individuals influenced my work in various ways over the years: Drs. Ron Marken, Len Finlay, John Lavery, Peter Stoicheff, Ron Cooley, Doug Thorpe, Ray Stephanson, and Lisa Vargo. Nik Thomson, Reta Derkson, and Susan Dawson deserve special thanks, as well, for helping me to understand the relational importance of forms. Finally, I want to acknowledge the College of Graduate Studies. Migwetch, to all of you. iv TABLE OF CONTENTS PERMISSION TO USE ……………………………..………………………………….........i ABSTRACT…….………….………………………………………………………………...ii ACKNOWLEDGEMENTS ………………………………………………………………...iv TABLE OF CONTENTS ……...………………………………………………………….....v DEDICATION……………………………………………………………………………....vi INTRODUCTION - Minjimendaamowinon: Re-membering Doodaem Relations as Carriers of Midewiwin Teachings in Books Written in English ……………………..…………….1 1. Manidookewin: Re-visioning the Critical Landscape ………………...…………………36 2. Doodaemag: ReCreating Being ………………..…….……… ……………. …..……....66 3. Manitoukwe: Recalling the Mother Creator ……………..……………………………..102 4. Chibooway: Acknowledging the Spiritual Relations ................................................…..143 5. Nindawemeganidok: Re-settling All the Relations ….………………...……………….181 CONCLUSION: Feasting, Giving-Away, and Dancing Round ………………….…….....218 APPENDIX Glossary……………………………………………………………………...……….……233 WORKS CITED …………………………………………………………………………..239 v DEDICATION I dedicate my work to those who re-member Being Anishinaabe to a Midewiwin Way, Manidookewin, Manitoukwe, Doodaemag, Chibooway, Nindawemeganidok, those yet unborn, those who have returned to the Earth, and those we live with daily. I also want to dedicate my work to the Sakimay Saulteaux First Nation where members of my paternal Benesih Doodaem were forced to reCreate Being. I dedicate this work, as well, to my deceased parents Fred and Harriet Acoose, and my deceased brother Chipper (Clifton- Charles) Acoose whom I imagine as Chibooway rattling, singing, dancing, and reCreating Being. I wrote this dissertation primarily for Nindawemeganidok, especially my siblings, nieces, nephews, sons and grandchildren. I know that someday one of these relations will begin to ask questions about Being Anishinaabe. I especially hope this study encourages my sons Blair and Blue to reCreate Being by honoring the gifts of ancestors. In every waking moment, my grandchildren inspire me to be Miskwonigeesikokwe, a Red Sky Woman standing above the ground. Thus, I make this final dedication to Alijah-Oshkabaywis, Angelina-Ogimaakwe, Alizea-Soowaneequay, and Lincoln Richard-Taylor: N‟ozhae- ishaehnse (my grandchildren) you are the Eagle Bone Whistles through which Creative energies must flow into our sacred spaces. vi INTRODUCTION Minjimendaamowinon: Re-membering Doodaem Relations as Carriers of Midewiwin Teachings in Books Written in English This dissertation begins in a ceremonial way by acknowledging the importance of Midewiwin teachings and Doodaem relations for contemporary Anishinaabe literature.1 This chapter lays the foundation for building a textual Midewiwin-like naming Manidookewin (ceremonial way) for reading contemporary Anishinaabe stories that carry such ancient teachings and relations. Ordered in four parts, this chapter relates the dissertation to ceremony by creating a traditional context for the discussion ahead. The first section is called ―Minjimendaamowinon: Re-membering Doodaem Relations as Carriers of Midewiwin Teachings in Books Written in English.‖ Accordingly, it presents Anishinaabe words as a critical language for attending