This thesis examines the processes of discursive erasure, denial, and displacement of Namegosibii Anishinaabe historical presence on and connection to the Namegosibiing Trout Lake homelands as their heritage. Four major themes that emerge from the narratives of eight Namegosibiing community member participants clearly articulate Anishinaabe identity. These are Anishinaabemowin, Anishinaabewaadiziwin, wemitigoozhii-aadiziwin, and the noopimakamig aki boreal traditional territories. Participants’ dadibaajimowin narrative explains how the ingression of wemitigoozhi European (descended) settlers and the forces of wemitigoozhii-aadiziwin colonialism affected the ability of Namegosibii Anishinaabeg to maintain ancestral practices. Spanning several generational groups, these dadibaajimowin narratives demonstrate the need to revitalize Anishinaabe knowledge about how the aanikoobidaaganag ancestors expressed self-identity through life in the homeland territories. A critical Indigenous methodological component of this research is the extensive use of Anishinaabemowin throughout the text. Four sources of archival material, the Hudson’s Bay Company (HBC) records, treaty annuity pay lists (1876-1897, 1910), Canada’s 1901census, and the Butikofer Papers (2009), provide historical information about names, dates, and events that is not always a part of the Anishinaabe dadibaajimowin identity narrative. With the need for written documentation as supporting evidence, this thesis provides the kind of information that clearly demonstrates the Namegosibii Anishinaabe people’s claim to their history, identity, and inherent entitlement to the care, use, and occupation of the Namegosibiing Trout Lake homelands. / February 2017

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In the current climate of American Indian culture in the United States, the impact of the internet on powwow music and the electronic sharing of music has superseded the more traditional sharing of music in Native cultures. Due to the unique history of American Indian cultures, Native music changed, or evolved, from medicinal uses, pejuta, to expressionism, a method in which to cope with and express the effect history has had on the American Indian people and a way in which to bond with one another in these shared experiences. The evolution of Native music is a traditional form of historical particularism as seen by Native people themselves, and the history of American Indians, ethnomusicology, and hip-hop prove that this is the natural trajectory of Native cultures in today's America. This paper poses to explore the movement of American Indian music from a sacred, private medicinal use, to continue being used to heal, but in a more public and adapted domain.

Stones have always been significant to many Enishkeetompauwog, the original people of the Northeast. However, the identification of Tribal ceremonial stone landscapes in present-day New England has become controversial. Tribal officials argue that their views on ceremonial stones have been ignored. Further, the legacy of colonialism and the historic bias that it has instilled in New England has led to dismissal of Tribal ceremonial stone landscapes, resulting in the disassembly or even destruction of culturally significant resources during development projects. This dissertation contends that collaborative work with Tribal officials that respects their expertise on what is culturally significant is essential to the work of preservation. This dissertation research was carried out in collaboration with the four Tribal Historic Preservation offices of the Mashantucket Pequot, Mohegan, Narragansett, and Wampanoag of Gay Head (Aquinnah). Ceremonial stone landscapes may be described as locations of Tribal ceremonial activity characterized by stone features that were assembled or altered by humans, and that may incorporate natural landscape features. These sites are important loci of Tribal history, inter-Tribal ceremony, and collective memory. to identify ceremonial features, multiple lines of evidence are drawn together including Tribal oral tradition, historic and archival research, field research, and collaborative documentation. This dissertation features case studies of two ceremonial stone landscapes in the Narragansett homelands: the Narragansett Indian Reservation and the Nipsachuck landscape. The presentation of ceremonial stone landscape features and sites in useful formats, including GIS shapefiles and technical reports, contribute to their preservation and protection, and help to maintain Tribal connections to ceremonial places. These case studies also show that through collaborative research, various stakeholders can be positively influenced about the existence and importance of ceremonial landscapes. The geospatial data presented in these case studies are cited with the permission of the four Tribal Historic Preservation officers. These data have been previously presented to federal agencies and are confidential pursuant to Section 106 of National Historic Preservation (36 CFR 800.4[a][4], 800.11[c]). This project intersects with federal policies and academic efforts to implement geospatial technologies in the study of archaeological and historic records. This dissertation contributes to and draws from archaeological ways of thinking about memory, commemoration, and landscape archaeology. This research also contributes to the thematic studies of historical archaeology of Native Americans, to the new colonial history of New England, to the developing methodologies of Indigenous archaeology.

Isolate and Assimilate: Settler Colonialism in the Canadian ArcticPrevious generations of Canadian historians have focused on welfare when examining the twenty-first century colonization of the territory of Nunavut. Patrick Wolfe’s theory of settler colonialism, on the other hand, presents a form of colonialism that allows for examination through a more cultural-centric lens, while still recognizing the exploitation of economics for purposes of assimilation. Using government reports, Truth and Reconciliation Committee findings, and first-hand accounts from local Inuit, this paper takes Wolfe’s theory and analyzes how his idea of “logics of elimination” were exemplified in the Canadian government’s actions after the 1930s. The “going away” focus of settler colonialism appeared in both the physical and cultural sense within methods used by the government and the RCMP. Physical logics of elimination occurred in projects such as the various High Arctic Relocations and the building of settlements, used for the purposes of showing sovereignty and effective occupation in the north. Cultural logics of elimination took the form of actions like wildlife and game management laws, the slaughter of sled dogs, residential schools, disc numbers, Project Surname, and healthcare removal. All the above elements are examined within the paper to showcase how the theory of settler colonialism can and should be used to examine the history of the Canadian Arctic. Arctic Dislocation: Racialization and Assimilation of Inupiat and Yup’ik Students at Carlisle Indian Industrial SchoolOpened in 1879 by Richard Henry Pratt, the Carlisle Indian Industrial School was the blueprint for the system of government-run off-reservation residential schools in the nineteenth and early twentieth centuries. Over ten-thousand children would attend the school by the time it closed. Among them were seventeen students, taken from thousands of miles away in Alaska, intended by Pratt to act as examples of how effective Carlisle’s assimilation project could be. In the process of assimilation, their tribal identities were erased, and the students were instead recorded as “Eskimo;” no mention of them being Inupiat and Yup’ik exists in the archives for Carlisle. Although Carlisle has generated an extensive historiography, scholars have neglected these students and their unique circumstances, and no one had bothered to attempt to discover where they came from. This paper rectifies this, examining these students and their lives through their student files, newspaper articles, letters, and other primary sources from their time at Carlisle. This paper analyzes assimilation, renaming, before-and-after photography, and the cemetery at Carlisle to showcase how these students were racialized, not just as “Indian” but also as “Eskimo” and “Alaskan.”

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The purpose of this thesis is to explore deprivation experienced by the nineteenth century Sioux who suffered the loss of traditional lands, economic independence, buffalo, tribal customs, and religion. After years of reservation life, starvation, and deprivation at the hands of the U.S. government, white settlers, and reservation agents, the Sioux anxiously sought out a Paiute Indian Messiah named Wovoka whose message of a new Indian world spread rapidly throughout the Dakotas. The use of extensive historical and religious documents, as well as primary sources, will argue that the extent of desperation experienced by the Sioux drove them to accept the Ghost Dance as a substitute for the Sun Dance, the center of their traditional religious complex. With its hope of the resurrection of dead Indians, return of the buffalo, and renewal of the earth, it was immediately adopted leading ultimately to the massacre at Wounded Knee in 1890 and the passing of Wovoka's religion into history.

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