This research is an account of Pikangikum Anishinaabeg experiences as provincial forest firefighters in the Red Lake region of Ontario. It illustrates historic and contemporary community roles in firefighting in light of institutional changes that have affected their level of involvement. It describes relationships between Pikangikum Anishinaabeg and Euro-Canadian people within the institution of fire control and details how these relationships have developed and changed since the early years of forest firefighting up to recent times. This story emerged through individual and collaborative analysis of documentary sources and empirical data from interview and participant observation settings. It finds that Pikangikum people excelled within the fire program at Red Lake from the 1930s to the 1970s by combining their pre-existing land-based knowledge with the hands-on training of Ontario Fire Branch representatives. This study also documents a period of decline in Pikangikum people’s presence on seasonal fire crews that began in the mid 1970s as Ontario adopted an increasingly standardized, technocratic approach to firefighting. It concludes by forwarding recommendations and highlighting recent developments which may hold the potential to reinvigorate Pikangikum representation on seasonal fire crews.

This research is an account of Pikangikum Anishinaabeg experiences as provincial forest firefighters in the Red Lake region of Ontario. It illustrates historic and contemporary community roles in firefighting in light of institutional changes that have affected their level of involvement. It describes relationships between Pikangikum Anishinaabeg and Euro-Canadian people within the institution of fire control and details how these relationships have developed and changed since the early years of forest firefighting up to recent times. This story emerged through individual and collaborative analysis of documentary sources and empirical data from interview and participant observation settings. It finds that Pikangikum people excelled within the fire program at Red Lake from the 1930s to the 1970s by combining their pre-existing land-based knowledge with the hands-on training of Ontario Fire Branch representatives. This study also documents a period of decline in Pikangikum people’s presence on seasonal fire crews that began in the mid 1970s as Ontario adopted an increasingly standardized, technocratic approach to firefighting. It concludes by forwarding recommendations and highlighting recent developments which may hold the potential to reinvigorate Pikangikum representation on seasonal fire crews.

Thesis (M.A.) - Carleton University, 2002. / Includes bibliographical references (p. 91-92). Also available in electronic format on the Internet.

Thesis (M.A.)--University of Missouri-Columbia, 2004. / Typescript. Includes bibliographical references (leaves 120-124). Also available on the Internet.

Thesis (M.A.) - Carleton University, 2006. / Includes bibliographical references (p. 156-171). Also available in electronic format on the Internet.

Thesis (Ph. D.)--University of Missouri-Columbia, 2008. / The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on June 9, 2009) Vita. Includes bibliographical references.

Thesis (M.A.--History)--University of Wisconsin--Eau Claire, 1991. / Abstract attached. Includes bibliographical references (leaves 112-118).

Thesis (M.A.)--University of Missouri-Columbia, 2004. / Typescript. Includes bibliographical references (leaves 120-124). Also available on the Internet.

The purpose of this thesis is to put forth a summary of principles that reflect the local knowledge of the people within the Saulteau First Nations Community. This summary of principles is a tool of compiled oral knowledge that reflects community values and mind-sets and which might offer tangible solutions to guide community protocols, program development or to possibly frame future policies. 11 Principles are the highlighted expressions or codes of conduct that express cultural meaning to a people. Principles help make sense of and instill ethics or morals within a community. These cultural belief systems continue to be practiced through hunting techniques and patterns and by exercises based on beliefs that reveal a value system originating in the spiritual relationship with the natural life forms, animals, plants and spirits. Within the practical motions lie the spoken and unspoken codes, principles, values and beliefs of the people. This allows the community to determine its values and articulate important teachings that give expression to notions of cultural identity. The summary of constructed principles of the Saulteau First Nations Community is as follows: 1. wahkowtowin 2. kiyam 3. kisiwatsoon 4. matinawewin 5. nisohkamakewin 6. ka nisohkamowatwan kitotfmak 7. nihiyew tapsinowin "We are all relatives" (Art Napoleon). To let go is a necessary concept in the process of healing. Compassion is a necessary quality that instills harmony connecting the community. An offering of thanks in honor of the provisions of life is necessary to ensure prosperity from the Creator. Somebody that helps is vital for community survival. "You are a servant to the people" (Art Napoleon). "We have to go back to our Indian laws and that is when we will have harmony amongst each other" (Stewart Cameron). The principles link local forms of knowledge necessary that may guide imposed policies and structures. Further research will be beneficial to the people and should also reflect the range of cultures that have formed the community's ancestry within the present day Saulteau First Nations Community. / Graduate

Au début des années 1840, les jésuites, dans la tradition des missionnaires du XVIIe siècle en Nouvelle-France, reviennent au Canada, spécialement au Canada-Ouest, afin de convertir et d'amener au catholicisme les Ojibwés traditionalistes et protestants. À ce moment, plusieurs groupes d'Amérindiens habitent déjà dans des réserves, mais leurs conditions de vie se sont détériorées comparativement aux siècles précédents et ils doivent faire face à la nouvelle conjoncture politique et démographique qui tend à leur assimilation. L'analyse des arguments des Amérindiens traditionalistes contre le prosélytisme des jésuites et parallèlement, des motivations de quelques autochtones â épouser la doctrine catholique, permet de mettre à jour les façons de penser des deux protagonistes et par conséquent, d'entrevoir plus clairement la facette religieuse dans cette rencontre des cultures. / Québec Université Laval, Bibliothèque 2013