Browsing by Subject "Ojibwe"
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Item American Indian Gathering and Recreation Uses of National Forests(2004) McAvoy, Leo; Shirilla, Paul; Flood, JosephThis paper identifies and describes the patterns of use of the Chippewa National Forest (Minnesota) by Leech Lake Band of Ojibwe members; and, the use patterns of six national forests in northwest Montana by the Confederated Salish and Kootenai Tribes. The paper also identifies conflicts tribal members encounter while using the forests and makes recommendations regarding the management of national forests in light of tribal members' use of these lands. The implications from both study areas indicate that Forest Service managers should pay more attention to cooperative approaches, and potential co-management of forest resources that are near American Indian reservations. Managers need to be more sensitive to American Indians' uses and values associated with national forests and other protected lands that are close to reservations. They also need to be aware of the history of government and tribal relations, as well as tribal member traditional and historic uses of forests.Item An analysis of traditional Ojibwe civil chief leadership(2013-05) Flocken, HenryLittle is known about traditional Ojibwe civil chief leadership. This critical ethnography is an analysis of traditional Ojibwe civil chief leadership. Hereditary chiefs are interviewed. Chief leadership lies nested in the Anishinaabe Constitution. It is clan-based and value-based. It includes all of creation. Leadership is emergent and symbolic. Chiefs symbolized and are spokespersons for the will of the people. They were selected based on their virtues. The real power is in the people, in clans in council. Hunting groups had spokesmen in clans. Chiefs were chosen from the clan headmen in council. Larger area councils selected a chief from the chief-council. This system is spiritual, holistic, consensual, and egalitarian. It empowers the people. Colonial oppression has transformed what was a bottom-up structure to a Western top-down structure often filled with nepotism, favoritism, and corrupt and coercive leadership. Coupled with historic trauma, this engenders self-oppression and social dysfunction. Many activists call for a return to traditional Anishinaabe government, but little is known about what that is. The purpose of this critical ethnography is to know traditional Ojibwe civil chief leadership, add to leadership knowledge, and use that knowledge in Anishinaabe leadership models for tomorrow.Item Climate Change Impacts on the Water Resources of American Indians and Alaska Natives in the U.S.(2013) Cozzetto, K; Chief, K; Kittmer, K; Brubaker, M; Gough, R; Souza, K; Ettawageshik, F; Wotkyns, S; Opitz-Stapleton, S; Duren, S; Chavan, PThis informative paper links the perspectives and concerns of American Indians with predictions of climate change impacts on natural resources and Native communities. The report cites current and predicted impacts on the Fond du Lac Reservation in northeastern Minnesota, referencing several local sources and tribal authorities. Extracts of key points are reproduced below. "This paper provides an overview of climate change impacts on tribal water resources and the subsequent cascading effects on the livelihoods and cultures of American Indians and Alaska Natives living on tribal lands in the U.S. A hazards and vulnerability framework for understanding these impacts is first presented followed by context on the framework components, including climate, hydrologic, and ecosystem changes (i.e. hazards) and tribe-specific vulnerability factors (socioeconomic, political, infrastructural, environmental, spiritual and cultural), which when combined with hazards lead to impacts. Next regional summaries of impacts around the U.S. are discussed. Although each tribal community experiences unique sets of impacts because of their individual history, culture, and geographic setting, many of the observed impacts are common among different groups and can be categorized as impacts on—1) water supply and management (including water sources and infrastructure), 2) aquatic species important for culture and subsistence, 3) ranching and agriculture particularly from climate extremes (e.g., droughts, floods), 4) tribal sovereignty and rights associated with water resources, fishing, hunting, and gathering, and 5) soil quality (e.g., from coastal and riverine erosion prompting tribal relocation or from drought-related land degradation). The paper finishes by highlighting potentially relevant research questions based on the five impact categories. The Midwest (MW) is the location of the five lakes comprising the Great Lakes that together form Earth’s largest surface freshwater system. Thirty federally recognized tribes live in MW states and depend on this resource. Ceremonies honoring the waters as the life-blood of Mother Earth are held throughout the region. MW Tribes depend on the waters for subsistence and commercial fishing and for water-based plant materials for traditional crafts and artwork. Additionally, most MW tribes now operate gaming facilities and other tourism enterprises that rely heavily upon water for aesthetic and recreational uses. Many MW tribes consider climate change adaptation to be one of the most important long-range environmental issues for tribal nations. Michigan tribes, for instance, have worked with the state to negotiate and sign the May 12, 2004 Intergovernmental Accord between the Federally Recognized Indian Tribes in Michigan and the Governor of the State of Michigan Concerning Protection of Shared Water Resources and the June 11, 2009 Intergovernmental Accord between the Tribal Leaders of the Federally Recognized Indian Tribes in Michigan and the Governor of Michigan to Address the Crucial Issue of Climate Change. Biannual meetings are held between the state and tribes to discuss shared responsibilities and potential cooperative efforts. Impacts on MW tribes are diverse. Key impacts are related to flora and fauna important for diet, acknowledging clan responsibilities, social and mental health, and the exercise of treaty rights. Traditional healers in the region, for instance, have noted that lack of moisture and unreliable springtime temperatures have caused significant wild and cultivated crop losses. Wild rice (manoomin) is a sacred food of great importance to the Ojibwe of the Great Lakes area and may be detrimentally affected by climate change. In the Ojibwe Migration Story, The Great Mystery foretold the coming of the light-skinned race and instructed the Ojibwe to journey westward until they found ‘the food that grows on water.’ Since the 1900s, the loss of wild rice acreage to mining, dams, and other activities has been substantial. Warmer temperatures could cause further losses by reducing seed dormancy, favoring invasive, out-competing plants, and being conducive to brown spot disease. Water levels also influence rice survival. Extremely low Lake Superior levels in 2007 forced the Bad River Band of the Lake Superior Tribe of Chippewa (WI) to cancel its annual wild rice harvest due to dramatic crop reductions. A 2012 flood led to near total wild rice crop failure on the Fond du Lac Reservation. Tribes in the Great Lakes area rely on treaty fishing, hunting, and gathering rights. The exercise of these rights requires considerable attention to environmental issues, including climate changes that affect species and habitats. These rights have been the subject of several court cases, which have resulted in decisions upholding tribal rights. Native American tribes need relevant and culturally appropriate monitoring, assessment, and research on their waters and lands and to develop or be included in the development of contingency, management, and mitigation plans. Tribes also greatly need actual implementation of projects. Although climate change preparedness can take place as a stand-alone effort, climate change considerations can be included as part of planning and implementation that is already occurring. Tribes or intertribal organizations must decide what constitutes relevant work. We propose research questions that might be significant for tribes based on the five impact categories. These include examples of science, policy, and social science questions related both to further identifying impacts and contributing climate and vulnerability factors and to identifying adaptation strategies."Item Food Quality and Availability: Diversity in a Tribal Food System(University of Minnesota Extension, 2012-10) Newman, Dawn; Wilsey, David; Beaulieu, SusanDiversity relates to the audiences reached through Extension outreach and teaching, but also applies to program approach and focus. Our work with the Fond du Lac Band addresses the critical issue of food quality and availability through an inclusive understanding of a tribal food system and an approach that features numerous and different strategies. The Ojibwe term “gitigaan” translates as garden but encompasses both food procurement and production, through gathering and cultivation. The Thirteen Moons program focuses on seasonal natural resource activities such as maple sugaring, wild edible greens and fruits, wild rice, hunting, and trapping. The Ojibwe Garden program centers upon a working demonstration garden that features Ojibwe cultivars and production systems, as well as contemporary food crops. In 2011, these programs came together to support the first Tribal Master Gardener cohort. This cohort links to a third food production effort, a youth garden developed under the 4-H Tribal Youth Mentoring program. The term diversity captures much of the collective strength of these interrelated efforts: a partnership with an underserved community, a multifaceted understanding of food systems that goes beyond conventional crops, and a diverse set of approaches that targets different knowledge systems, generations, cultural practices, and skills. The importance of such an approach is underscored by the erratic and sometimes catastrophic weather events of the current year – including an early winter to spring transition, flooding, and drought – and, in particular, the negative impacts of these events on various food sources.Item Gichi-inendamang Anishinaabe-bimaadiziwin (honoring the culture): a case study of the no child left Behind Act’s influence on culturally based education in a bureau of Indian education school serving Ojibwe students in Minnesota.(2010-05) Broker, Patricia LouiseHistorically, American Indian students have not fared well in their formal educational settings. Under the policy of self-determination, Bureau of Indian Education (BIE) schools have been created to provide an educational environment that is more culturally relevant for American Indian students. The purpose of the study is to determine how the No Child Left Behind Act (NCLB) of 2001 influenced the culturally based education at one BIE school in northern Minnesota. The case study was conducted using a focus group of teachers, interviews, and document analysis. Findings of the study reveal there is a culturally rich environment available to all students at the Bug-O-Nay-Ge-Shig School including the physical surroundings, language and culture courses, traditional teaching, ceremonies, and the use of elders and other community resources. The Niigaane Ojibwe Language Immersion Program, the seasonal activities program, activities and classes offered by the cultural director, tribal government and history courses in the high school, the school's database of cultural lessons and the cognitively guided instruction (CGI) approach to teaching mathematics are some of the major ways that culturally based education is supported and provided. Culturally related course credits are required for graduation from the school. The results of the data indicate that NCLB negatively influenced the culturally based education throughout the school. The greatest impact was felt by staff in the Niigaane Ojibwe Language Immersion Program as the restrictions on their hiring practices directly affected delivery of the Ojibwe language. The findings also revealed that students were taken, on occasion, from Drum and Dance, Cultural Arts, and Ojibwe language classes for test preparation exercises. One final finding was that Title VII monies were used to support Title I activities within the school. Positive changes occurred as a result of NCLB including teacher reassignment to match certification, increased efforts to align curriculum with state standards, and increased efforts to align curriculum horizontally and vertically within the school. NCLB funding was used for professional development initiatives considered to support culturally relevant approaches to working with American Indian students.Item Heid Erdrich(Voices from the Gaps, 2004) Quam, Kathryn; Wittstock, Monica; Renz, Chad; Bilotto, Andrea PetersonItem Ignatia Broker(Voices from the Gaps, 1997) O'Gara, Katie; Curtright, LaurenItem Jane Johnston Schoolcraft(Voices from the Gaps, 2004) Alberts, Darcey; Allen, Danielle; Anderson, Amanda; Barrett, Kristin; Behrendt, Daniel; Beitler, Kevin; Buck, Nathan; Cogliano, Paul; Decker, Beth; Dreessen, Scott; Eckhart, Carrie; Flaschberger, Elizabeth; Gaaddasaar, Mukhtar; Gellman, Tracy; Hanson, Rikke; Haugan, Robyn; Heger, Matthew; Herseth, Jonathan; Kuker, Benjamin; Marthaler, Amanda; Milaeger, David; Newman, Kristal; Nguyen, Kimson; Noonan, Heidi; Odom, Hayley; Olson, Jessica; Penney, Ashley; Rahn, Laura; Rasmussen, Jami; Renz, Chad; Roschke, Adam; Siewert, Kathryn; Sletten II, Richard; Sommers, Ryan; Stegmeir, Travis; Stueve, Sara; Swartz, Taylor; Theisen, Jacqueline; Tindall, Erika; Tracy, Ashley; Vanden Heuvel, Dane; Winkels, EmilyItem Kimberly Blaeser(Voices from the Gaps, 1999) Rehm, Robin R.; Curtright, LaurenItem Language warriors: leaders in the Ojibwe language revitalization movement.(2011-04) Gresczyk, Richard A. Sr.This dissertation sought to find out about the Ojibwe language revitalization movement and its leaders. Twenty-one language warriors were asked to participate in this dissertation study and were interviewed twice more for an hour each. I gave them tobacco according to Ojibwe tradition, explained the purpose of my study and asked them to help me. Qualitative methods were followed. The Ojibwe language warriors described perspectives that are held by Ojibwes and non-Ojibwes regarding the Ojibwe language. They identified what conditions have inspired the Ojibwe language revitalization movement and the impact that it has had and is having on reservation communities and urban areas. The Ojibwe language warriors described their backgrounds and educational paths and identified what has been relevant in their education to the work they do now. They identified sources of inspiration, why they care about the Ojibwe language, and helpful resources and strategies. They described their experiences, their opportunities, barriers, and sacrifices, and their hopes and plans. The Ojibwe language warriors described ways that they develop other language warriors, what advice they have for them, where they will come from, and how they motivate others to speak Ojibwe. They described which leadership styles they preferred. They spoke about what knowledge, success, and power meant to them and what differences they perceive there are in Ojibwe and non-Native leadership. They identified leadership strategies, challenges, and their future tasks. Hopefully, this dissertation will be helpful to educational settings, tribal and state governments, funding agencies, and to other language warriors.Item Late Prehistoric Cultural Affiliation Study, Grand Portage National Monument, Minnesota(1999) Clark, CavenThis is a desk study of indigenous history of the Grand Portage tribal lands over the past 10,000 years. Notes that fisheries were a major resource until the Terminal Woodland sub stage (approx. 700 AD) when subsistence practices became highly specialized and centered on wild rice and pottery making. Discussion centers primarily on previous literature documenting pottery types and burial practices, although there is some mention of use of water and water routes (e.g. cultural exchange through pottery traded along water routes). "Other factors influencing the formation of the archeological record include issues of settlement and seasonality that undoubtedly conditioned the best time of year to visit a site, and the number of people that could reasonably camp there. In a "good place to camp," such as a logistically important river mouth or sheltered bay, at a place of resource abundance, or at a place of spiritual significance, the likelihood of many visits over a long period of time is high...In this regard, Grand Portage, which lacks any significant evidence of a terminal Woodland occupation, was likely not the primary point of departure for groups traveling to and from Isle Royale, nor the destination of groups coming from the east or west. Although Grand Portage is one of the best sheltered bays south of the Canadian border, the mouth of the Pigeon River/Pigeon Bay, Pigeon Point and Waswagoning Bay probably were the focus of occupation prior to the advent of the fur trade as the only nearby locations for spawning whitefish and lake sturgeon. Unfortunately we have no archeological evidence to support this. Mobility and food security depended on large part to water resources. The basic pattern of subsistence followed the seasonal round of resource availability. Spring was a time of coming together for the spawning runs of suckers and sturgeon at river mouths on Lake Superior and the larger inland lakes. It was also a time for harvesting the incoming flight of passenger pigeons arriving from the south. Summer was a period of resource abundance with many options, including beaver, moose, caribou and deer hunting. Group size could vary widely and mobility was at its peak as canoe travel made all the islands, rivers, and lakes the highway of the people. Another major fish run occurred in fall as trout and whitefish sought out their spawning groups and large numbers of people gathered at the river mouths on Lake Superior for the last time of the year for this harvest. Fall brought the harvest of wild rice for those with access to this important crop. The western portion of the Grand Portage Band territory touches upon the "rice district" and provided a storable resource that would, along with preserved fish, meat and berries, provide a savings account for winter survival when the availability of food was least secure. As game fattened and coats thickened in anticipation of winter, attention returned to hunting, and the hunters and their families dispersed to their interior camps. Winter was a period of relative isolation and limited mobility, occasionally ending in a lean period..." Provides an interesting narrative of the fur trade and interactions between French traders and Native communities, noting that Grand Portage was the deport where the great cargo canoes and bateau of the Great Lakes exchanged their westbound loads of trade goods for eastbound bales of castor gras, arriving in the lighter and smaller canoes of the inland waterways of the west. A substantial post was built on the shores of Grand Portage Bay. In the 1790s the depot consisted of 16 buildings surrounded by a log stockade. The waterfront included wharves and a dock capable of accommodating the 75 ton schooner Otter. In 1834 the American Fur Company hired about twenty Grand Portage resident to fish between Grand Portage and Grand Marais, but the fishery closed in 1842 due to lack of markets. In 1836 the American Fur Company expanded its operations to include commercial fishing. Grand Portage Ojibwe were sought after for their knowledge and expertise in the local fishery. Ojibwe men and women were employed by the company at Grand Portage and on Isle Royale. The men were engaged in fishing and the women in processing the catch. Noted is an important spirit associated with water by The Grand Portage and other regional Ojibwe, 'variously called the Underwater Manitou, Underwater Panther, Long-Tailed Underwater Panther, Mishebeshu, or Michi-Pichoux, the Great Lynx. This spirit reflected the abundance and availability of land and sea animals. With its numerous underwater allies it controlled all game, withholding animals and fish from its enemies. The early Lake Superior Ojibwe offered it sacrifices to obtain good fishing, and in the Creation Myth Nanbezho fought it to secure the right to hunt for future Indians. The Underwater Manitou possessed great and dangerous powers. It could cause rapids and stormy waters, and often sank canoes and drowned Indians, especially children. The Ojibwe associated it with the sudden squall waters of the Great Lakes which prevented fishing...' "Item "Laundry Soap" from the Ojibwe Conversations Archives Project(2014-10-06) Tainter, Rose; Kingbird-Porter, Margaret; Hermes, Mary; mhermes@umn.edu; Hermes, MaryTwo first speakers of Ojibwe discuss and debate laundry soap in a video recorded in Hayward WI in March 2009.Item Leech Lake Area Summer Visitor Profile: A focus on interest in culture and nature based experiences(University of Minnesota Tourism Center, 2004) Schneider, Ingrid E.; Salk, Raintry J.Item Local Leaders' Perceptions of Social Capital and Community Development(2011) Ferguson, Lynda; Hyman, Randy; Ryan, CindyLocal Leaders' Perceptions of Social Capital and Community Development is a study of social capital as described by five local leaders, based on their experiences with community development. In contrast to previous local applications of universal and collective social capital measures, the current project was a qualitative study of individual social capital. It looked to critical reviews of social capital theory, and decolonizing methodologies, for the creation of questions used in face-to-face interviews with individuals that lasted one to two hours long. From these interviews, qualitative descriptions of social relationships were gathered and analyzed. This revealed different types of ties between individuals and small groups, and the ties, motivations of, and benefits to, local leaders. It also presented an idiosyncratic picture of local community development. Of particular note were the experiences of leaders as advocates and agents, involved in building relationships cross-sector, cross-cultural, and cross-construct, in multi-dimensional and bounded contexts. This study may serve as a reference for those interested in better understanding the impact of social ties, in diverse leadership and for local, multidimensional sustainable community building efforts.Item Louise Erdrich(Voices from the Gaps, 1999) McNally, Amy Leigh; Dalal, PiyaliItem Maude Kegg(Voices from the Gaps, 1998) Thomas, Kathleen M.; Mahoney, ParnellItem The murder of Joe White: Ojibwe leadership and colonialism in Wisconsin(2012-11) Redix, Erik M.The Murder of Joe White: Ojibwe Leadership and Colonialism in Wisconsin is centered around the 1894 murder of Lac Courte Oreilles Ojibwe ogimaa (chief) Giishkitawag, also known as Joe White. White was the ogimaa of a community at Rice Lake, Wisconsin, 50 miles southwest of the Lac Courte Oreilles Reservation. In 1894, Wisconsin game wardens Horace Martin and Josiah Hicks were dispatched to arrest White for hunting deer out of season and off reservation land. Martin and Hicks found White working in an off-reservation logging camp and made an effort to arrest him. When White took a single step back, the game officers proceeded to beat him with handcuffs and a shotgun. Then White attempted to flee, and the wardens shot him in the back, fatally wounding the leader. Both Martin and Hicks were charged with manslaughter, but later acquitted by an all-white jury. This dissertation contextualizes this event within decades of struggle of the community at Rice Lake to resist removal to the Lac Courte Oreilles Reservation, created in 1854 at the Treaty of La Pointe. The community at Rice Lake was first led by White's father, Nenaa'angabi, who after being killed in battle with the Dakota in 1855 was succeeded by Joe White's brother Waabizheshi. Joe White became ogimaa when Waabizheshi was murdered in 1877 for unknown reasons by another Ojibwe. While many studies portray American colonialism as defined by federal policy, this dissertation seeks a much broader understanding of colonialism, including the complex role of state and local governments as well as corporations. All of these facets of American colonialism shaped the events that led to the death of Joe White and the struggle of the Ojibwe to resist removal to the reservation.Item Noun Composition in Ojibwe(2021-06) Johnson, Hunter, FItem Ojibwe Conversations Project OC_001 Conversation in Office(2014-10) Tainter, Rose; Porter, Margaret (Mugs); Hermes, MaryZhaangweshii and Mugs converse about family and friends.Item Ojibwe Conversations Project OC_003 Model Ship(2014-10) Hermes, Mary; Saachijiwegaabawiik; Ogimaawigwanebiik; Tainter, Rose (Zhaangweshii)Conversation about boats and boating (and a model ship).
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