The purpose of this study was to examine Anishinaabe identity development for school success. A group of six Elder’s, also known as Knowledge Keepers shared their life experiences that are integral to Mino Pimatisiwin – a good way of life for Anishinaabe people. The Elders that participated in this study are gifted with Indigenous knowledge in language, history, culture and a connection to the land/community. At a personal level and as an Anishinaabe person, this study was significant to me because my life foundation was embedded in an Anishinaabe worldview from birth. Dibaajimowin or storytelling was a big part of the learning process therefore; I utilized an Indigenous methodology of Dibaajimowin to share the stories of the Elders, which demonstrated a positive worldview, with meaningful exemplars despite the negative experience of attending residential school and government policies. The stories, which reflected cultural practices of the Anishinaabe Elders, provided lessons about the past and present, and insight into the future direction needed in education to support Aboriginal students. This study revealed the importance of the interconnected relationships of family, community and the environment, as key elements in developing cultural identity. The Elders also identified that balance is needed for Mino-Pimatisiwin known as a good life to live in the realm of two worlds (Anishinaabe and Western). This ideal needs to be extended into the classroom and school so the teachers can build upon the interconnected relationships through program planning and creating an engaging environment that validates an Aboriginal worldview

The purpose of this study was to examine Anishinaabe identity development for school success. A group of six Elder’s, also known as Knowledge Keepers shared their life experiences that are integral to Mino Pimatisiwin – a good way of life for Anishinaabe people. The Elders that participated in this study are gifted with Indigenous knowledge in language, history, culture and a connection to the land/community. At a personal level and as an Anishinaabe person, this study was significant to me because my life foundation was embedded in an Anishinaabe worldview from birth. Dibaajimowin or storytelling was a big part of the learning process therefore; I utilized an Indigenous methodology of Dibaajimowin to share the stories of the Elders, which demonstrated a positive worldview, with meaningful exemplars despite the negative experience of attending residential school and government policies. The stories, which reflected cultural practices of the Anishinaabe Elders, provided lessons about the past and present, and insight into the future direction needed in education to support Aboriginal students. This study revealed the importance of the interconnected relationships of family, community and the environment, as key elements in developing cultural identity. The Elders also identified that balance is needed for Mino-Pimatisiwin known as a good life to live in the realm of two worlds (Anishinaabe and Western). This ideal needs to be extended into the classroom and school so the teachers can build upon the interconnected relationships through program planning and creating an engaging environment that validates an Aboriginal worldview

The primary goal of this research was the facilitation of cross-cultural communication between local Anishinaabe and settler communities within the context of the Rat Portage Common Ground Conservation Organization. Through the course of this study a combination of western cartographic conventions, phenomenological principles, and cultural asset mapping techniques have been applied. The original data discussed are the aggregation of three separate data collection initiatives. Each initiatives' individual results have been utilized in various ways to record, communicate, and verify the final research process and products. The research also sought to gain insight into the application of particular mapping methodologies to a phenomenological inquiry. The phenomenon under investigation was the place-based Anishinaabe cultural landscapes of the Common Ground Lands. While the employed mapping conventions were found to assist in realizing the phenomenological objectives of the research, it was also observed that phenomenology itself offered valuable insights into the act of mapping.

The primary goal of this research was the facilitation of cross-cultural communication between local Anishinaabe and settler communities within the context of the Rat Portage Common Ground Conservation Organization. Through the course of this study a combination of western cartographic conventions, phenomenological principles, and cultural asset mapping techniques have been applied. The original data discussed are the aggregation of three separate data collection initiatives. Each initiatives' individual results have been utilized in various ways to record, communicate, and verify the final research process and products. The research also sought to gain insight into the application of particular mapping methodologies to a phenomenological inquiry. The phenomenon under investigation was the place-based Anishinaabe cultural landscapes of the Common Ground Lands. While the employed mapping conventions were found to assist in realizing the phenomenological objectives of the research, it was also observed that phenomenology itself offered valuable insights into the act of mapping.

This thesis looks at ways of Anishinaabe cultural resurgence for Indigenous youth through our current education systems. / Three Anishinaabe elders who had experience in Anishinaabe on-reserve schools and in community Indigenous education programs were interviewed to learn their views on what had worked and not worked in past attempts to integrate Anishinaabe language and cultural knowledge into curriculum and programming. Their views on curriculum content, pedagogical methods, and education policy were solicited to gain a better understanding of how to decolonize the current Eurocentric school system and provide more successful learning experiences for Anishinaabe children and youth. The key findings were: 1) language and spiritual education must be at the core of the curriculum; 2) elders’ knowledge and their oral stories and oral history had to be the key means of transferring knowledge to the younger generation; 3) land-based, hands-on experiential learning experiences that utilized the knowledge and skills of community members were essential to successfully engaging students in the learning process; 4) teachers needed to take responsibility for identifying and nurturing the learning spirit in each child; and 5) commitment from the government for adequate funding, support resources and class time was essential for the successful integration of Anishinaabe language and cultural knowledge into on-reserve school systems. / Thesis / Master of Arts (MA) / This thesis examines the insights of three Anishinaabe elders (knowledge holders) who had extensive experience in Anishinaabe on-reserve schools or in community Indigenous education programs. They were interviewed to learn their views on what had and had not worked in past attempts to integrate Anishinaabe language and cultural knowledge into on-reserve schools and programming. Their insights inform recommendations for five strategies to improve the engagement of Anishinaabe students through culture-based teachings.

Using a bifocal, place conscious Anishinaabe-Western/Euro-Canadian lens, the evolution of Aboriginal education is examined from a personal and professional perspective. Meaning surfaces from the lived-experiences of the author, an Anishinaabe woman, educator, parent, community member and Aboriginal education specialist, and what continues to unfold at national, provincial and local levels as “Aboriginal education” with an emphasis on what is taking place in south central Manitoba. The thesis highlights the resurgence of Indigenous ways of knowing, teaching and learning, specifically Anishinaabe pedagogy, and identifies goals for education from an Anishinaabe lens that looks beyond academic success to pedagogical tools that can help restore wellness and well-being for all Canadians. / October 2016

Indigenous peoples have been the sole occupants of the vast lands now known as the continent of North America since time immemorial. The land base provided a full range of climatic zones and an abundance of aquatic, wildlife, and vegetation resources for diverse Indigenous peoples. In Lake St. Martin First Nation, Manitoba where the focus of the research is, the Indigenous peoples are known as Anishinabek. The Anishinabek were able to survive in this vast expanse of land by using their skills and knowledge, which are the Anishinaabe Knowledge Systems (AKS), while preserving ecological integrity. Anishinabek’s survival depended on a relationship with the environment through knowledge, which was passed on over thousands of years acquired by direct human contact with the environment. This relationship has been disrupted by colonization and artificial flooding over time and has resulted in the permanent displacement of the community in the summer of 2011. Environmental changes proved to have the most negative impact in terms of changes in all aspects of Anishinabek’s lives and livelihoods. In May 2011, the community of Lake St. Martin First Nation was fully evacuated due to the artificial flooding of Lake St. Martin. This research had to come to an end, but the end has not come yet for the evacuees as they are still housed in hotels across the province and in temporary housing in April of 2012. The land is still held sacred and is seen as the giver of all life and all opportunities for well-being, healthy living, and economic prosperity. Although Anishinabek cultures have changed with modern times, this ancient and sacred relationship to the land still remains close and important to the Anishinabek and continues to be the foundation for their nation building. In Anishinaabe societies, gender has been important in the transmission of knowledge. Language was also an important component and played an important role in AKS. This research explored the role of language and gender in Anishinaabe Knowledge Systems (AKS). This research had four main objectives: 1) the sustainability of livelihoods in Lake St. Martin over time; 2) the importance of language in IKS and Indigenous research; 3) the role of Anishinabek in sustainability; and 4) the integration of AKS, language and gender in planning the new settlement of Lake St. Martin First Nation after its displacement. This research explored the livelihoods of Anishinabek by doing a comparison of activities over a time period of 100 years. The research examined gender and language in AKS by exploring the historical changes brought about by policies, technology, and environmental changes. The changes were documented and compared against the policies that were enacted. The results show that policies, technology and environmental changes directly impacted the Anishinabek’s livelihoods.

Indigenous peoples have been the sole occupants of the vast lands now known as the continent of North America since time immemorial. The land base provided a full range of climatic zones and an abundance of aquatic, wildlife, and vegetation resources for diverse Indigenous peoples. In Lake St. Martin First Nation, Manitoba where the focus of the research is, the Indigenous peoples are known as Anishinabek. The Anishinabek were able to survive in this vast expanse of land by using their skills and knowledge, which are the Anishinaabe Knowledge Systems (AKS), while preserving ecological integrity. Anishinabek’s survival depended on a relationship with the environment through knowledge, which was passed on over thousands of years acquired by direct human contact with the environment. This relationship has been disrupted by colonization and artificial flooding over time and has resulted in the permanent displacement of the community in the summer of 2011. Environmental changes proved to have the most negative impact in terms of changes in all aspects of Anishinabek’s lives and livelihoods. In May 2011, the community of Lake St. Martin First Nation was fully evacuated due to the artificial flooding of Lake St. Martin. This research had to come to an end, but the end has not come yet for the evacuees as they are still housed in hotels across the province and in temporary housing in April of 2012. The land is still held sacred and is seen as the giver of all life and all opportunities for well-being, healthy living, and economic prosperity. Although Anishinabek cultures have changed with modern times, this ancient and sacred relationship to the land still remains close and important to the Anishinabek and continues to be the foundation for their nation building. In Anishinaabe societies, gender has been important in the transmission of knowledge. Language was also an important component and played an important role in AKS. This research explored the role of language and gender in Anishinaabe Knowledge Systems (AKS). This research had four main objectives: 1) the sustainability of livelihoods in Lake St. Martin over time; 2) the importance of language in IKS and Indigenous research; 3) the role of Anishinabek in sustainability; and 4) the integration of AKS, language and gender in planning the new settlement of Lake St. Martin First Nation after its displacement. This research explored the livelihoods of Anishinabek by doing a comparison of activities over a time period of 100 years. The research examined gender and language in AKS by exploring the historical changes brought about by policies, technology, and environmental changes. The changes were documented and compared against the policies that were enacted. The results show that policies, technology and environmental changes directly impacted the Anishinabek’s livelihoods.

Following the writing practice of learned Anishinaabe Elders Alexander Wolfe (Benesih Doodaem), Dan Musqua (Mukwa Doodaem) and Edward Benton-Banai (Geghoon Doodaem), this Midewiwin-like naming Manidookewin acknowledges Anishinaabe Spiritual teachings as belonging to the body of Midewiwin knowledge. Unlike any other study of Canadian literature, this dissertation is set up like a naming Manidookewin (ceremonial way) to resuscitate Midewiwin teachings that were forced underground during the fervor of colonial settlement and Christian proselytism. Therefore, this dissertation makes a valuable contribution to Canadian literary criticism because it uses Midewiwin teachings as a Spiritual path set down by ancestors to create a Manidookewin for engaging with selected contemporary Anishinaabe stories. An Anishinaabe-specific theoretical method, this Manidookewin attends to Midewiwin teachings carried by Doodaem (clan) relations in selected Anishinaabe stories written in English. A naming Manidookewin does not seek to render as meaningless all other critical interpretations, rather this ceremonial way adheres to Midewiwin Doodaem protocols for attending to the ways of ancestors. According to such protocols, I participate personally in this Manidookewin by entering the text as an Anishinaabekwe-Metis-Nehiowe (Plains Ojibway-Metis-Cree woman). Guided by the storied teachings of Anishinaabe paternal ancestors, I enter the text as a member of the Benesih Doodaem (Bird Clan) to negotiate discursive spaces for the re-settlement of Doodaemag, Manitoukwe, Chibooway and Nindawemeganidok, or Midewiwin Clan relations, a Mother Creator, Spiritual ancestors, and living relations.<p> In accordance with Midewiwin traditions, this naming Manidookewin relies on the previous work of community-acknowledged authorities. Therefore, Alexander Wolfes Earth Elder Stories: The Pinayzitt Path; Dan Musquas Seven Fires: Teachings of the Bear Clan; Edward Benton-Banais The Mishomis Book; Basil Johnstons Ojibway Heritage, Ojibway Ceremonies, The Manitous: The Spiritual World of the Ojibway; and Gerald Vizenors The People Named the Chippewa: Narrative Histories provide the foundation for this naming Manidookewin. Their work is used to resuscitate Midewiwin teachings that appear to be submerged in written English in Marie Annharte Bakers Bird Clan Mother, Kimberly Blaesers Of Landscape and Narrative, Kateri Akiwenzie-Damms this is where we stand our ground, and Kahgegagabowhs The Traditional History and Characteristic Sketches of the Ojibway Nation. Their work is also used to shine a light on the Midewiwin teachings recalled by Doodaem relations in Winona LaDukes Giiwedahn: Coming Home and Richard Wagameses Keeper N Me. Along with Anishinaabe scholars Margaret Noori, Lawrence Gross, Darcy Rheault, and Patricia McQuire, these writers are included as members of specific Doodaemag to show how Midewiwin teachings ground some Anishinaabe stories. In connecting stories written in English to Midewiwin and Doodaemag prechristian and precolonial systems of governance and signification, this study illustrates how Anishinaabe literature performs Spiritual and political functions by re-membering and relating Being to Gitchi Manitou, Manitoukwe, Chibooway, and Nindawemeganidok.

Following the writing practice of learned Anishinaabe Elders Alexander Wolfe (Benesih Doodaem), Dan Musqua (Mukwa Doodaem) and Edward Benton-Banai (Geghoon Doodaem), this Midewiwin-like naming Manidookewin acknowledges Anishinaabe Spiritual teachings as belonging to the body of Midewiwin knowledge. Unlike any other study of Canadian literature, this dissertation is set up like a naming Manidookewin (ceremonial way) to resuscitate Midewiwin teachings that were forced underground during the fervor of colonial settlement and Christian proselytism. Therefore, this dissertation makes a valuable contribution to Canadian literary criticism because it uses Midewiwin teachings as a Spiritual path set down by ancestors to create a Manidookewin for engaging with selected contemporary Anishinaabe stories. An Anishinaabe-specific theoretical method, this Manidookewin attends to Midewiwin teachings carried by Doodaem (clan) relations in selected Anishinaabe stories written in English. A naming Manidookewin does not seek to render as meaningless all other critical interpretations, rather this ceremonial way adheres to Midewiwin Doodaem protocols for attending to the ways of ancestors. According to such protocols, I participate personally in this Manidookewin by entering the text as an Anishinaabekwe-Metis-Nehiowe (Plains Ojibway-Metis-Cree woman). Guided by the storied teachings of Anishinaabe paternal ancestors, I enter the text as a member of the Benesih Doodaem (Bird Clan) to negotiate discursive spaces for the re-settlement of Doodaemag, Manitoukwe, Chibooway and Nindawemeganidok, or Midewiwin Clan relations, a Mother Creator, Spiritual ancestors, and living relations.<p> In accordance with Midewiwin traditions, this naming Manidookewin relies on the previous work of community-acknowledged authorities. Therefore, Alexander Wolfes Earth Elder Stories: The Pinayzitt Path; Dan Musquas Seven Fires: Teachings of the Bear Clan; Edward Benton-Banais The Mishomis Book; Basil Johnstons Ojibway Heritage, Ojibway Ceremonies, The Manitous: The Spiritual World of the Ojibway; and Gerald Vizenors The People Named the Chippewa: Narrative Histories provide the foundation for this naming Manidookewin. Their work is used to resuscitate Midewiwin teachings that appear to be submerged in written English in Marie Annharte Bakers Bird Clan Mother, Kimberly Blaesers Of Landscape and Narrative, Kateri Akiwenzie-Damms this is where we stand our ground, and Kahgegagabowhs The Traditional History and Characteristic Sketches of the Ojibway Nation. Their work is also used to shine a light on the Midewiwin teachings recalled by Doodaem relations in Winona LaDukes Giiwedahn: Coming Home and Richard Wagameses Keeper N Me. Along with Anishinaabe scholars Margaret Noori, Lawrence Gross, Darcy Rheault, and Patricia McQuire, these writers are included as members of specific Doodaemag to show how Midewiwin teachings ground some Anishinaabe stories. In connecting stories written in English to Midewiwin and Doodaemag prechristian and precolonial systems of governance and signification, this study illustrates how Anishinaabe literature performs Spiritual and political functions by re-membering and relating Being to Gitchi Manitou, Manitoukwe, Chibooway, and Nindawemeganidok.