Sherman, Paula

ABSTRACTASSEMBLING THE BRAID: ALDERVILLE FIRST NATION, LEARNING FROM THEIR WALK IN THE EDUCATIONAL SYSTEM Catherine Davis Alderville First Nation is a small, dynamic Anishinaabe First Nation community in central Ontario with the distinction of having one of the first federal residential schools in Canada, established in 1838. Access to education, both on and off reserve, has been primarily through the provincial model. This study applies a weaving imagery of the Anishinaabe braided sweetgrass, and threads together three strands: (i) experiences in the education system, (ii) perspectives about learning, (iii) an exploration of future educational possibilities for Anishinaabe youth. Open-ended in-depth interviews were conducted with 25 members of varying ages, life experiences, geographical locations, spiritual beliefs, and backgrounds. Members shared experiences of racism and disengagement with the system. At times, classroom spaces were inhospitable spaces and relationships with teachers and peers proved difficult. As a member of Alderville First Nation, I draw on more than 20 years of experience as a community educator, and I am driven to understand why fundamental change has not happened. Though there have been surface changes, more profound transformation remains elusive. Consequently, the reconciliation project is a problematic endeavour for First Nations like Alderville. Our community, a microcosm of other First Nations and education systems, shares tensions between simultaneous, overlapping movements of reconciliation and resurgence. Nevertheless, it is our legacy to find a way forward for our youth.

Author Keywords: Alderville, Anishinaabe, Indigenous Education, Racism, Reconciliation, Resurgence

Nikawiy narratives including Mother to daughter, nation to nation, spirit and intent, and Treaty Enforcement are based on nikawiy (my mother's) teachings that I interpret as my inherent role as Nehiyaw iskwew (Cree woman) specifically for governance and numbered Treaty Enforcement. My methodology 1is also based on nikawiy's Circle of Life, Pimatisiwin, Calendar (Poitras, 1996) curriculum that is related and included in the "universe is listening to me" paskwaw moostoos Treaty Law School (Poitras, 2016). We are from the Peepeekisis Cree Nation in what is now known as Saskatchewan. My mother osawastimahkoop iskwew is originally from Onion Lake on what is now the border between Alberta and Saskatchewan. Peepeekisis is in Treaty Four territory and Onion Lake is in Treaty Six territory.Is there a 'gap' for the role of Indian women and Nehiyawak Iskwew in the numbered Indian Treaty negotiations and generally in leadership? 2Though such a 'gap' may be said to be relatively common knowledge perhaps from the time of the treaty negotiations, a comprehensive and chronological review has yet to be produced that may address this. Treaty Four was entered into in 1874 and Treaty Six was entered into in 1876. Before this and in historical accounts, this gap may also be apparent and indicative of European/settler ethnocentrism based on white male research and documentation of this history.3 The colonial disruption of the Indian Residential School, in particular, would have also impacted oral transmission of any history including the role of women in the treaty negotiations that might also denote a role in governance and leadership. In a contemporary context now, the question for this role is the search for inherent foundations that may be identified as the base to contemporary governance and leadership frameworks for Nehiyaw Iskwewak (Cree women) in Treaty Four and Treaty Six.

1 Protocol has been offered to nikawiy to request her interpretation of "methodology' meaning.2 I could not find any written historical accounts for the role of Cree women during numbered Treaty negotiations. I know that, in general, there are few sources for Indian women in leadership, and particularly for any historical accounts of Indian women leadership. In Treaty Four and Treaty Six, there are no written accounts of Nehiyaw iskwew (Cree women) involvement in these treaty negotiations. The signatories to these treaties are documented as Nehiyaw napew (Cree men) only. Historical accounts document what Cree men leaders/Chiefs may have stated at this time. 3 A reason for the lack of any Cree women documentation in historical accounts of numbered Treaty negotiations is that there could be a lack of understanding for the role of Cree women by the European men who wrote these accounts. Generally, Europeans were coming from white patriarchal societies where women did not commonly have leadership roles.

Author Keywords: Calendar of Life, Cree

This thesis explores the double-bind Indigenous Peoples encounter when pursuing post-secondary education in the field of Indigenous Studies. I argue that Indigenous voices deemed tolerable are incorporated into the commodification of Indigenous thought and experience for the Settler audiences who profit most from post-secondary institutions. My analysis discusses the possibilities for Indigenous Studies to navigate this parasitic relationship and assist Indigenous lives that academia renders unrecognizable. I examine my educational journey and conduct a literature review of the role that Settler Colonialism plays within Indigenous Studies. Through the use of critical self-reflexivity, this thesis employs Haudenosaunee political thought and Indigenous storywork to tell my personal narrative navigating the macro and micro dynamics within the academy that exploits Indigenous student's self-interest to maintain the Settler-Colonial status quo in higher education. I identify strategies to assist academics in conducting ethical research within Indigenous Studies and imagine insurgent education within the Canadian university.

Author Keywords: Commodification, Critical Indigenous Studies, Haudenosaunee, Settler Colonialism

From the early days of colonization, the use of stereotypes has negatively impacted Indigenous women. One mode of transmitting those stereotypes is through fiction. This thesis examines Indigenous female characters in contemporary crime fiction, written by non-Indigenous Canadian authors, for evidence of stereotype depiction. Two novels were selected for this study, The Last Good Day by Gail Bowen, and Cold Mourning by Brenda Chapman. The books were critically scanned using characterization analysis for evidence the Indigenous female characters were depicted as stereotypical Indian Princess or squaw. Results indicated the characters did possess some traits associated with the stereotypes, but overall, the characters reflected a realistic depiction of Indigenous women. The characters are authentic, relatable Indigenous women in the two books discussed, and are examples of how characters who are Indigenous can be respectfully depicted in Canadian crime fiction.

Author Keywords: Colonization, Crime Fiction, Indigeneity, Indigenous women, Relationships, Stereotypes

Indigenous Knowledges and intellectual tradition emanate from relationship with land, water, spirit, and the beings of Creation. Knowledge mobilization occurs intergenerationally and through these relationships. The Bodwewaadmii Anishinaabeg have lived in relationship with the Great Lakes since the formation of the lakes. Our stories and practices demonstrate our intimate ties to land, water, and the other than human beings. This dissertation shares some of these practices and stories. Settler colonialism in the Great Lakes has disrupted Bodwewaadmii Anishinaabe relationships and resulted in a diaspora. Following the Federal Indian Removal Act of 1830, individual Bodwewaadmiig and families moved north and inland from the southern shores of Lake Michigan, south to the southern plains of the United States and into Mexico, or seemingly stayed in place in southwestern Michigan. As a result, Bodwewaadmii Anishinaabeg now reside in three colonial nation states—Canada, United States, and Mexico. The disruption of Great Lakes basin-based relationships continues, impacting cultural practices, language, and Knowledges as well as knowledge mobilization. Multilayered settler colonial processes have covered women's water Knowledges and practices. This dissertation shares narratives of Bodwewaadmii migration, removal and relocation through a lens of disruption and knowledge covering. Returning to ourselves, Biskaabiiyang, is revitalization of culture, language and Knowledges. In addition, Biskaabiiyang is a way of being and a research methodology. This dissertation shares the stories and motivations of over twenty-five Anishinaabe women, men and gender fluid humans working to uncover Knowledges and practices and reweave both into their daily lives, the lives of their grandchildren and their community members. This research builds on historical literature and on a body of literature about cultural practices, water Knowledges, and Indigenous peoples' relationships with land, water, and the beings of the Great Lakes. It contributes to Indigenous research methodology, Bodwewaadmii Anishinaabe history, and revitalization of language, Knowledges and practices. It has been written in a narrative style and for the benefit of our families and communities.

Author Keywords: Anishinaabe Studies, Biskaabiiyang, Indigenous Knowledges, Indigenous Research Methodology, Potawatomi, Water

The Tamalko (Coast Miwok) North Central California Indigenous people have lived in their homelands since their beginnings. California Indigenous people have suffered violent and uncompromising colonial assaults since European contact began in the 16th century. However, many contemporary Indigenous Californians are thriving today as they reclaim their Native American sovereign rights, cultural renewal, and well-being. Culture Bearers are working diligently as advocates and teachers to re-cultivate Indigenous consciousness and knowledge systems. The Tamalko author offers Indigenous perspectives for hinak towis hennak (to make a good a life) through an ethno-autobiographical account based on narratives by Culture Bearers from four Indigenous North Central California Penutian-speaking communities and the author's personal experiences. A Tamalko view of finding and speaking truth hinti wuskin ʼona (what the heart says) has been the foundational principle of the research method used to illuminate and illustrate Indigenous North Central California consciousness.

Author Keywords: Consciousness, Culture Bearers, Indigenous, North Central California, Penutian, re-cultivation

ABSTRACT

Gaagnig Pane Chiyaayong: Forever, We Will Remain

Reflections and Memories:

`Resiliency' Concerning the Walpole Island Residential School Survivors Group

Theresa Turmel

From 1830 to 1996, Canada pursued a policy of removing Indigenous children from their families and educating them in residential schools. In coming to terms with the harsh and abusive treatment they endured, many survivors from residential schools have formed organizations to support each other and to make their experiences known. This project is a result of a participatory, community-based partnership with one such group in southwestern Ontario, the Walpole Island Residential School Survivors Group (WIRSSG), many of whom attended Shingwauk Indian Residential School. Like most of the survivors of the WIRSSG, I am Anishinaabe but did not attend residential school. The survivors invited me to deeply listen to their life experiences in order to learn about their resiliency. Guided by traditional Anishinaabe teachings and using an Anishinaabe methodology, I interviewed thirteen survivors and considered their life stories within the context of the traditional Anishinaabe life cycle. In their descriptions of resiliency, what became clear to me was that they were describing life force energy. This life force energy is innate and holistic, and can be found within each of us. It manifests within all of our relations: land, animals, plants, ancestors and other people. The life force energy cannot be extinguished but can be severely dampened as was evident in the attempt to assimilate residential school students. From their accounts, we learn that students found ways to nurture their life force energy through relationships and acts of resistance. As they have continued on their life path, they have reclaimed their spirit and today, they are telling their stories and keeping this history alive for the benefit of future generations.

Key words: Anishinaabe; Anishinaabe Mino-bimaadiziwin; Residential Schools; Aboriginal Residential School survivors; Indian Residential Schools; Indian Residential School survivors; life force energy; resilience; resiliency; resiliency theory; Walpole Island Residential School Survivors Group; Shingwauk; Shingwauk Indian Residential School

Author Keywords: life force energy, residential school survivors, resiliency

maskihkîyâtayôhkêwina-

mashkikiiwaadizookewin:

Cree and Anishnaabe Narrative Medicine

in the Renewal

of Ancestral Literature

Jud Sojourn

This work represents an experiment in developing Cree and Anishnaabe nation-specific approaches to understanding Cree and Anishnaabe texts. The binding premise that guides this work has to do with narrative medicine, the concept that narrative arts, whether ancestral storytelling or current poetry have medicine, or the ability to heal and empower individuals and communities. As âtayôhkêwin in Cree and aadizookewin in Anishnaabemowin refer to ancestral traditional narratives, and while maskihkiy in Cree, and mashkiki in Anishnaabemowin refer to medicine, maskihkîyâtayôhkêwina and

mashkikiiwaadizookewin mean simply `narrative medicine' in Cree and Anishnaabemowin respectively.

After establishing a formative sense for what narrative medicine is, this work continues by looking at the bilingual Ojibwa Texts (1917, 1919) transcribed by William Jones in 1903-1905 on the north shore of Lake Superior and in northern Minnesota Anishnaabe communities, those spoken by Anishnaabe community members Gaagigebinesiikwe, Gaagigebinesii, Midaasookanzh, Maajiigaaboo, and Waasaagooneshkang. Then focus then turns to the bilingual Plains Cree Texts (1934) transcribed by Leonard Bloomfield at the Sweet Grass Reserve in Saskatchewan and spoken by Cree community members nâhnamiskwêkâpaw, sâkêwêw, cicikwayaw, kâ-kîsikaw pîhtokêw , nakwêsis, mimikwâs, and kâ-wîhkaskosahk. The themes that emerge from looking at these texts when combined with an appreciation for the poetics of the Cree and Anishnaabe languages provide the foundation for looking at newer poetry including the work of Cree poet Skydancer Louise Bernice Halfe, centering on the contemporary epic prayer-poem The Crooked Good (2007) and the works of Anishnaabe poet Marie Annharte Baker, focusing on Exercises in Lip Pointing (2003). Each poet emerged as having an understanding her own role in her respective nation as renewing the narrative practices of previous generations.

Understandings of the shape or signature of each of the four works' unique kind of narrative medicine come from looking at themes that run throughout. In each of the four works the maskihkîyâtayôhkêwina - mashkikiiwaadizookewin, the narrative medicine they express occurs through or results in mamaandaawiziwin in Anishnaabemowin or mamâhtâwisiwin, in Cree - the embodied experience of expansive relationality.

Keywords: Cree, Anishnaabe, nêhiyawêwin, Anishnaabemowin, narrative medicine, traditional stories, poetics, poetry, literary criticism, literary nationalism, Indigenous, indigenist.

Author Keywords: Anishnaabe, Anishnaabemowin, Cree, Indigenous, nêhiyawêwin, Poetics

Anishinabai are jiimaan people. The traditional building of wiigwaas jiimaan is a part of a resurgence project that is restoring and maintaining cultural connection to our homelands, the water, and community members. An approach to cultural resurgence, such as the wiigwaas jiimaan, is an attempt to generate a better connection to our homeland, self- determination, and forms of healing within a cultural context. Through diverse research methodologies, this project will open new doors to cultural resurgence methods, Indigenous knowledge and the story telling of the wiigwaas jiimaan.

Over the summer of 2018, I built a wiigwaas jiimaan in my home community of Temagami First Nation. It is from this experience that this research shaped. Through the approach of storytelling to my reflective notes, while incorporating an Indigenous knowledge and resurgence methodology. It is important that when you are reading this, that you keep an open mind, sit comfortably and enjoy the interweaving of story and research. The thesis creates a better understanding of resurgence practices, the history of the Teme- Augama Anishinabai, my story and experience with the wiigwaas jiimaan, and the rebuilding of my community through this cultural initiative. Moving forward I hope that this research continues and evolves to other communities, who look for healing and cultural reclaiming through the land. Miigwetch.

Author Keywords: Culture, Healing, Land-Based, Resurgence, Temagami First Nation, Wiigwaas jiimaan

This case study contributes to scholarship surrounding the national conversation on Indigenous language sustainability in North America. Much of this scholarship provides insight on structuring language programs and policies for youth, leaving a tremendous research gap regarding sociolinguistic and cultural research with youth. Youth appear disinterested or otherwise set apart in current research from the development of policies and curriculum concerned with heritage languages. Upon closer inspection; however, youth are engaged and using innovative and different tools than previous generations. This exploration is a foundational case study which builds upon research highlighting the nature of Indigenous language loss in the south as a time sensitive phenomenon as the application of cognitive imperialism and colonial tactics within mainstream schools continue to conceal a large scale cultural and linguistic genocide in Canada.

Although Indigenous language loss may seem of concern to only small groups of linguists and dialectic communities, it should in fact concern anyone who cares about reconciliation or closing the tremendous gap in accessing equitable education. The preservation of Indigenous languages and knowledge systems should also be of interest to those parties who seek to comprehensively understand the Natural World and whom have a vested interest in the survival of the planet and protection of the enviroment. Because of these realities, the viewpoints and experiences of all concerned parties are essential. It follows then, that the youth perspective is significant.

To address this gap, participatory narrative inquiry was used as a theoretical framework to conduct a foundational case study in which detailed consideration was given to exploring the lived narratives of three Anishnaabeg participants to establish the value of Indigenous youth voice in alternative forms of sociolinguistic and culturally sustainable language learning in the 21st century, and, to strengthen the argument that more research is needed in the field of first-person youth studies.

The results of this case study will be useful, specifically, to localized communities of Anishnaabe youth with and for whom much of the research was conducted, and, more generally to youth resistance work focused on media and technology in globalized and contemporary language and cultural ecologies. Research outcomes indicated potential directions for future research in different contexts and localities by presenting commonalities within the fields of social and political engagement and their connection to language and new media in youth populations. It is hoped that this initial material pinpointing a research gap in Indigenous youth language studies will be used to investigate future research in this field.

Author Keywords: Anishnaabe, Decolonization, Language, Sociolinguistics, Technology, Youth Studies