Ojibwe

The Chippewa Tribe Tepees are spreaded throughout the grassy land, families are rolling up their homes to look for food. These people moved around searching for food and a good hunting place. These people are called the Chippewa or Ojibwa Indians which means “puckered up” because of their moccasins tops being sewn together (Ditchfield 8). They live around the Great Lakes in North America and some parts of Canada (9). The Chippewa people had wars with other Indian tribes but they were peaceful

and Lake Joseph, down to the Moon River, were contained in the region of the Waswani branch of the “Parry Island farmer” or Wasauksing Anishinabe (Ojibwe). For winter the Waswani gathered on Maple Lake. As for neighbouring bands, to the immediate north of Wasauksing is the Shawanaga band, to the south east, the Ojibwe of Lake Simcoe and south the Ojibwe of Lake Huron. All these bands easily traded between each other. The boundaries between the families having use of a particular land, say on Blackstone

One time when I was younger, I was at my aunt’s house playing with my cousins. Now, my cousins and I could get a bit rowdy back then, and that particular day things escalated so much that we ended up making a child size dent in my aunt’s wall. While we could have fessed up to the act, we instead decided to cover up the dent in hopes that the problem would just go away. This notion may seem silly in this context, but then why do we ignore so many problems today? Do we think that if we just pretend

In this paper, I will compare two of my favorite stories from Trickster: Waynaboozhoo and the Geese and How Alligator Got His Brown, Scaly Skin. These two stood out from the others as strong tales with clear and powerful messages. After I compare the two plots, I will discuss the relevant parts of the respective cultures from which these stories originated. One of three reasons I like these two stories is that they are both very concise, direct, and to the point. Let’s use How Alligator Got His

Ms. Broker made sure to mention that she still taught her children the Ojibwe ways, and told them the stories that her grandmother had once told her. Throughout Ignatia Broker’s introductory chapter, we got a sense of the amount of respect she had for you great-great grandmother Oona, or Night Flying Woman. When

The first time that I ever took a woman’s and gender studies class was this semester, and before taking the course all information regarding gender, class, sex, language, identity, exile, agency, power, and race was based on personal experience. I have never formally learned about the proper terminologies that define the systems of oppression that I experienced in my everyday life. I feel that this information was vital to me because now that I can properly identify these problems I have the tools

punishment for Linden Lark and his actions. Joe himself has another obstacle in particular that prevents him personally from pursuing justice; his age. In the latter half of the novel, the conflict between legal justice and the justice of traditional Ojibwe culture is contrasted. Joe’s age, along with the jurisdiction issues and other obstacles, is one more factor that prevents him and his family from obtaining legal justice; thus Joe is forced to rely on more traditional methods of his tribe for exacting

about the specific traditions, languages, histories, and political priorities of particular First Nations” (Rymphs 119). Downie and Lemire have not included any words in Wenjack’s native language of Ojibwe, nor have they included any of his cultural practices or anything that identities him as Ojibwe, rather than just Indigenous. Since, Wenjack’s heritage and culture was suppressed in the Residential schools, the freedom to express these aspects of his identify, are important in understanding Wenjack’s

east, that is, specifically, Superior, Michigan, Huron, Erie and Ontario. First up, Superior. The lake used to be called gitche-gumee (there are different variations, but I like to settle on this particular one since it has its poetic value) by the Ojibwe people, living by the shore before the Europeans came. The first group of explorers to reach the lake were the French, during the 17th century. They referred to the lake as le lac supérieur, meaning "Upper Lake", as they discovered the lake after

by Ignatia Broker. The book is about her great-great-grandmother's life. Broker was Ojibwe and was born on the White Earth Reservation February 14, 1919 (Kaplan). In her interview with Anne Kaplan she