Suchergebnisse

Ah-di-so-kay anishinabeg (Storytellers) -- Maaitaa (Prologue) -- Nitam igo (Introduction) -- Gah-o-mah-mah-wahn-dah-wi-zid gah-ki-nah-gay-goo ji-gi-kayn-dah-so aki (A prophet is someone who has a completed view of the world : he/she imagines a world that doesn't exist, sees things as they are and asks why, or he/she might dream things that never were and say why not) -- Obwandiac (The Man Who Travelled and Stopped at Many Places) -- Tecumtha (He Walked Across) -- Shingwauk (The White Pine, Boss of All the Trees, because it shares its power with the sun and moon) -- N'swi-ish-ko-day-kawn Anishinabeg O'dish-ko-day-kawn (Our Hearts Are As One Fire) -- Meegwetch bi-zhin-dah-wi-yeg (Thank you for listening to me) -- Wayekwaase (It is finished)

Cover -- Half Title Page -- Title Page -- Copyright -- Dedication -- Contents -- Maa-ji-taa (We Begin) -- Niinitam (My Turn) Don McCaskill -- 1 Ka-pi-ta-aht di-bah-ji-mo (Don McCaskill Tells His Story) -- 2 Niizhwasso ishkode (Seventh Fire): Political Resistance and Ojibway-Anishinabe Cultural Renewal -- Cultural Renewal of the Seventh Fire: Anishinabe Ways of Doing and Knowing and Nah-nahn-gah-dah-wayn-ji-gay-win (How we came to think this way about our reality) -- The Continuance of Resistance and Revival -- Residential School System -- Environmental Protests

"An Indigenized, de-colonized world view for Indigenous leaders and academics seeking a path to reconciliation. Indigenization within the academy and the idea of truth and reconciliation within Canada have been seen as the remedy to correct the relationship between Indigenous Peoples and Canadian society. While honourable, these actions are difficult to achieve given the Western nature of institutions in Canada and the collective memory of its citizens, and the burden of proof has always been the responsibility of Anishinabeg. Authors makwa ogimaa (Jerry Fontaine) and ka-pi-ta-aht (Don McCaskill) tell their di-bah-ji-mo-wi-nan (personal stories) to understand the cultural, political, social, and academic events in the past fifty years of Ojibway-Anishinabe resistance in Canada. They suggest that Ojibway-Anishinabe i-zhi-gay-win zhigo kayn-dah-so-win (Anishinabe ways of doing and knowing) can provide an alternative way of living sustainably in the world. This distinctive world view as well as values, language, and ceremonial practices can provide an alternative to Western political and academic institutions and peel away the layers of colonialism, violence, and injustice, speaking truth and leading to true reconciliation."--