Ojibwa Research Papers - Academia.edu (original) (raw)

The Ojibwe view all of life as the “Spiritual World” and have been speaking this simple truth, through out all of their plights, to any one who would and will listen and hear the truth of their words, not as words, but as a reality. They ask, “Where did you come from if not from your Mother (earth)?” And yet rarely are they heard. Time and again, they have been moved from place to place, with the claims of papers (treaties) stating that land can be owned and that they must move on. Meanwhile, they watch as those papers (treaties) eat up and destroy the only home that all have been gifted to live on from the Mother … earth.

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- Native American Religions, Psychology, Native American Studies, Philosophy

Wooden effigy pipe, inlaid with lead, from a private collection discussed in the context of a nearly identical pipe in the Canadian Museum of History and other wooden and curved-neck animal pipes; attributed to the Eastern Ojibwa, first... more

- by Christian Feest
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- Ojibwa, Native American Art, Smoking Pipes

a un mythe préhistorique J A ji 9 • , ' par Julien D'HUY La première partie de cet article a été publiée au BSMF n ° 242 (mars 2011) (2 e partie) : 6. UN MYTHE AMÉRICAIN DE LA FEMME-BISON LE MOTIF DE LA BISONNE OFFENSÉE Dans l'Europe récente, sous la pression humaine, les grands mammifères se sont raréfiés. Le bison d'Europe (Bison bonasus (Linnaeus, 1758)), descendant du bison des steppes représenté dans l'art préhistorique (Bison priscus [Bojanus, 1827]), a disparu de France au VIII e siècle, de Suisse au XI e siècle. En Europe, cette raréfaction des grands herbivores sauvages peut expliquer le remplacement du zoème quadrupède sauvage par celui du quadrupède domestique.

- by Julien d'Huy
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- Religion, Mythology And Folklore, Folklore, Mythology

A number of different languages in outside of the Indo-European family were analyzed based on how difficult it would be for a native English speaker to learn them. They were then rated on a purely impressionistic 1-6 scale of easiest to most difficult. Extensive phonological, morphological, syntactic and even semantic analysis was done for many of these tongues to highlight areas of difficulty for English learners. Very long: 101 pages.

The ethnographic artifacts deposited by Father Friderik Baraga in 1837 in the Carniolian Provincial Museum in Ljubljana are of substantial importance for the local and temporal attribution of regional styles of the Native arts of the Great Lakes region of North America. Since Baraga’s contacts with Ottawa and Chippewa Indians between 1831 and 1836 are well documented, and since additional information can be derived from various lists of the objects prepared at the time of their accession, the collection can help to shed light on other, less well documented materials.
A general discussion of the problems inherent in the interpretation of historically collected ethnographic specimens and their importance for historical ethnography is illustrated by comparative perspectives on selected artifacts from the Baraga collection.

o To the memory of my grandmother and to the next generation.

- by Ann Grafstein
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- Algonquian languages, Morphology (Languages And Linguistics), Dissertations, Ojibwa

Reviewed by Samuel Bendeck Sotillos "[N]ot only men, but all things and all beings pray to Him(Wakan Tanka-the Great Spirit) continually in differing ways."-Hehaka Sapa (Black Elk) A S CONTEMPORARY LIFE BECOMES MORE AND MORE FRAGMENTED AND UNSUSTAINABLE, many individuals are left perplexed and searching for more complete and sustainable models to understand themselves and their place in the world around them. It is the spiritual crisis brought about by a desacralized worldview that began in the modern West with the emergence of the Renaissance, Scientific Revolution, and the Enlightenment that has created an existential and ontological void and uprooted the centrality of the sacred in the lives of the human collectivity. Very few would question or challenge the reality of climate change and the perilous situation of the present day, yet it is often overlooked that indigenous communities have in many cases been impacted the hardest by the environmental crisis and have been on the frontline of the struggle to protect the earth, as witnessed most recently by the events at the Standing Rock Sioux Tribe. The First Peoples of the world provide an integral vision as to how human beings can live in balance and harmony within themselves and simultaneously with the world around them. It needs to be remembered that it was not until relatively recently that the religion and shamanic traditions of the First Peoples-with all their diversity-were viewed to be one of the world's religions itself. The American Indian Religious Freedom Act, passed and put into law in 1978, allowed indigenous peoples to freely practice their traditional religion without fear of persecution. The timeless wisdom of the diverse cultures of the world speaks in a singular voice on the nature of the Absolute or Spirit, which is often referred to as the perennial philosophy (philosophia perennis). Joseph Epes Brown, renowned scholar of the Native American Traditions and World Religions, writes: 112 | PARABOLA FALL 2017 | 113 Book Reviews A sacred service, an open esoteric secretthe Act of Consecration of Man.

Contribution to the hitherto neglected study of wooden pipes made by indigenous peoples of eastern North America. It focuses on three closely related examples that have surfaced from private collections within the past fifty years without adequate documentation of their origins. Their final attribution to the Eastern Ojibwa living on both sides of the Canadian-American border in the Great Lakes region of North America and to the second quarter of the nineteenth century is based upon stylistic comparisons with other wooden, stone, and metal pipes of the region, many of them also without reliable information on provenience and date.
Based in part upon the preprint “An Early-Nineteenth-Century “Eastern Ojibwa” Wooden Effigy Pipe”

- by Christian Feest
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- Ojibwa, Smoking Pipes
- by Jeremy Ravi Mumford
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- Gender Studies, Women's Studies, Ethnography, Nineteenth Century Studies

English Analyzing the resistance to Christianity by the Anishinaabeg of the North American Great Lakes region in the 19th and 20th centuries, the author brings to light four ideal-typical Amerindian types of figures. These figures reveal four different strategies aimed at both the cognitive management of religious belonging and ideological positioning in relation to an Amerindian lifestyle. In doing so, the author sheds light on the limits of this model and the need to interpret it diachronically. This basically empirical synthesis reveals three different sorts of implementations of a religious bricolage in a context of symbolic mutations and profound identities. French Analysant la résistance au christianisme des Anishinaabeg de la région des grands lacs nord-américains, aux 19ème et 20ème siècles, l'auteur fait émerger quatre types de figures amérindiennes idéales-typiques. Ces figures traduisent quatre stratégies différentes visant à la fois la gestion cognitive des appartenances religieuses et le positionnement idéologique par rapport au mode de vie amérindien. Ce faisant, l'auteur met en lumière les limites de ce modèle et son impérative lecture diachronique. De cette synthèse à base empirique se révè- lent trois modalités différentes de mise en oeuvre d'un bricolage religieux dans un contexte de mutations symboliques et identitaires profondes.

- by Olivier Servais
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- Christianity, Sociology, Bricolage, Ojibwa