Welcome to the End of Anishinaabe Time and its afterwards. Here, Anishinaabeg and their Kin are t... more Welcome to the End of Anishinaabe Time and its afterwards. Here, Anishinaabeg and their Kin are trapped in the DeathWorld where there has been a mass destruction of Anishinaabe Lifeworld and continual fallout for 250 years. Throughout this process, the totalitarian regime has created belligerent systems known as the ®CMP (Racist Colonial Matrix of Power) to ensure that Anishinaabe forms of resistance cease to be intelligible acts. Anishinaabe Remnants (ARs) are all that remain. ARs are persecuted, imprisoned, and subjected to torturous forms of erasure. Some ARs have been so badly mutated that they have become a dangerous force of destruction feeding off the most vulnerable for their own benefit.
This study examines some of the ways institutional policies and practices can support or hinder t... more This study examines some of the ways institutional policies and practices can support or hinder the successful transition to post-secondary education for Indigenous people. Tracing the path from Indigenous high school student to post-secondary education applicant and utilizing knowledge gained from interviews, focus groups, and online surveys as part of an institutional ethnography approach, we offer recommendations for institutions and applicants to help increase enrollment and enhance the success of Indigenous post-secondary students. We share implications for institutions and post-secondary education applicants utilizing self-identification or cultural identity tracking.
This is an Anishinaabemowin (a.k.a. Ojibwe language) translation story. A story concerning the di... more This is an Anishinaabemowin (a.k.a. Ojibwe language) translation story. A story concerning the disabling consequences of Eurocentric translations through the process of redaction, reduction, and refraction of meanings. This story includes baby birds covered in faeces, Ships of Empire, a swamp, an Oracle, a Crippled Two-Tongue, a Tradish Nish, a fraudulent credit card, and one giant animal called Anishinaabemowin that everyone wants to eat but no one wants to share. A story of forced dislocations and the startling journey to re-articulate all the parts of the language. Disclaimer: some baby birds were narratively harmed in the making of this article, but in the end they turn out fine.
Waaciye, Maya nitishinikaas, Kaministiqua nitoonci, Amik Dodem. Aasha ni-kakwe-nitaa Anishinaabem... more Waaciye, Maya nitishinikaas, Kaministiqua nitoonci, Amik Dodem. Aasha ni-kakwe-nitaa Anishinaabem. Miikwec Kishe-Manito o-we-ki-minobimaatiziyan wiicishin. Aasha ni-ninanatawentan anishnaabemowin toonci ni-kanohkentaan kaa onciiyaan Miikwec* . It is my belief that Anishinaabe (Ojibwe) traditional knowledge practices are critical to the retention of new language learners and ultimately to the future direction of Anishinaabemowin (Ojibwe language) revitalization. However, the forced displacement of Anishinaabe peoples from their traditional territories and the contemporary context in which this is reenacted has created a “cultural void” where oral practices, storytelling, and experiential-social learning are often secondary to western pedagogical structures. My research focuses on developing ways that Anishinaabe traditional knowledge practices for language transmission can work in contemporary institutional contexts. Rather than simply providing students with a short repertoire of ba...
It has become a familiar idea, at least among ecological linguists, that linguistic diversity and... more It has become a familiar idea, at least among ecological linguists, that linguistic diversity and biological diversity are intertwined. The ongoing mass extinction of species is echoed in the impending mass extinction of languages, and these phenomena are both rooted in the spread of standardized languages, discourses and practices through colonization, industrialization, and modernization. But we have been slow to recognize a corollary: that education for language revitalization has deep resonances with education for ecological revitalization. Drawing on a diverse literature that reflects deeply on how to re-educate us moderns into a harmonious relationship with nature and place, I will suggest what it might mean to approach language revitalization, among other things, as a process of learning to reinhabit the living world.
In Anishinaabemowin (Ojibwe language), Kipimoojikewin refers to our inheritance, or the things we... more In Anishinaabemowin (Ojibwe language), Kipimoojikewin refers to our inheritance, or the things we carry with us. While Anishinaabemowin, Anishinaabe (Ojibwe) pedagogy and research practices are all part of our inheritance, so too is a legacy of colonial violence and historic trauma. This paper details one journey towards the language; the struggle through a colonial terrain rife with institutional and cognitive barriers, the journey to return to Anishinaabe ways of knowing, to articulating Anishinaabe pedagogy in a contemporary urban context and the work done to fulfill the vision of the Elders. There are no “best practices” only stories that exemplify an Anishinaabe axiological framework so that the causes and effects can be better understood, taken up and improved upon. Aapajitoon kema wanitoon.
This study examines some of the ways institutional policies and practices can support or hinder t... more This study examines some of the ways institutional policies and practices can support or hinder the successful transition to post-secondary education for Indigenous people. Tracing the path from Indigenous high school student to post-secondary education applicant and utilizing knowledge gained from interviews, focus groups, and online surveys as part of an institutional ethnography approach, we offer recommendations for institutions and applicants to help increase enrollment and enhance the success of Indigenous post-secondary students. We share implications for institutions and post-secondary education applicants utilizing self-identification or cultural identity tracking.
... The following license files are associated with this item: Creative Commons License. This ite... more ... The following license files are associated with this item: Creative Commons License. This item appears in the following Collection(s). 1st International Conference on Language Documentation and Conservation (ICLDC) [149]. Show full item record. ...
This is an Anishinaabemowin (a.k.a. Ojibwe language) translation story. A story concerning the di... more This is an Anishinaabemowin (a.k.a. Ojibwe language) translation story. A story concerning the disabling consequences of Eurocentric translations through the process of redaction, reduction, and refraction of meanings. This story includes baby birds covered in faeces, Ships of Empire, a swamp, an Oracle, a Crippled Two-Tongue, a Tradish Nish, a fraudulent credit card, and one giant animal called Anishinaabemowin that everyone wants to eat but no one wants to share. A story of forced dislocations and the startling journey to re-articulate all the parts of the language. Disclaimer: some baby birds were narratively harmed in the making of this article, but in the end they turn out fine.
In Anishinaabemowin (Ojibwe language), Kipimoojikewin refers to our inheritance, or the things we... more In Anishinaabemowin (Ojibwe language), Kipimoojikewin refers to our inheritance, or the things we carry with us. While Anishinaabemowin, Anishinaabe (Ojibwe) pedagogy and research practices are all part of our inheritance, so too is a legacy of colonial violence and historic trauma. This paper details one journey towards the language; the struggle through a colonial terrain rife with institutional and cognitive barriers, the journey to return to Anishinaabe ways of knowing, to articulating Anishinaabe pedagogy in a contemporary urban context and the work done to fulfill the vision of the Elders. There are no “best practices” only stories that exemplify an Anishinaabe axiological framework so that the causes and effects can be better understood, taken up and improved upon. Aapajitoon kema wanitoon. http://hdl.handle.net/1807/30080
Welcome to the End of Anishinaabe Time and its afterwards. Here, Anishinaabeg and their Kin are t... more Welcome to the End of Anishinaabe Time and its afterwards. Here, Anishinaabeg and their Kin are trapped in the DeathWorld where there has been a mass destruction of Anishinaabe Lifeworld and continual fallout for 250 years. Throughout this process, the totalitarian regime has created belligerent systems known as the ®CMP (Racist Colonial Matrix of Power) to ensure that Anishinaabe forms of resistance cease to be intelligible acts. Anishinaabe Remnants (ARs) are all that remain. ARs are persecuted, imprisoned, and subjected to torturous forms of erasure. Some ARs have been so badly mutated that they have become a dangerous force of destruction feeding off the most vulnerable for their own benefit.
This study examines some of the ways institutional policies and practices can support or hinder t... more This study examines some of the ways institutional policies and practices can support or hinder the successful transition to post-secondary education for Indigenous people. Tracing the path from Indigenous high school student to post-secondary education applicant and utilizing knowledge gained from interviews, focus groups, and online surveys as part of an institutional ethnography approach, we offer recommendations for institutions and applicants to help increase enrollment and enhance the success of Indigenous post-secondary students. We share implications for institutions and post-secondary education applicants utilizing self-identification or cultural identity tracking.
This is an Anishinaabemowin (a.k.a. Ojibwe language) translation story. A story concerning the di... more This is an Anishinaabemowin (a.k.a. Ojibwe language) translation story. A story concerning the disabling consequences of Eurocentric translations through the process of redaction, reduction, and refraction of meanings. This story includes baby birds covered in faeces, Ships of Empire, a swamp, an Oracle, a Crippled Two-Tongue, a Tradish Nish, a fraudulent credit card, and one giant animal called Anishinaabemowin that everyone wants to eat but no one wants to share. A story of forced dislocations and the startling journey to re-articulate all the parts of the language. Disclaimer: some baby birds were narratively harmed in the making of this article, but in the end they turn out fine.
Waaciye, Maya nitishinikaas, Kaministiqua nitoonci, Amik Dodem. Aasha ni-kakwe-nitaa Anishinaabem... more Waaciye, Maya nitishinikaas, Kaministiqua nitoonci, Amik Dodem. Aasha ni-kakwe-nitaa Anishinaabem. Miikwec Kishe-Manito o-we-ki-minobimaatiziyan wiicishin. Aasha ni-ninanatawentan anishnaabemowin toonci ni-kanohkentaan kaa onciiyaan Miikwec* . It is my belief that Anishinaabe (Ojibwe) traditional knowledge practices are critical to the retention of new language learners and ultimately to the future direction of Anishinaabemowin (Ojibwe language) revitalization. However, the forced displacement of Anishinaabe peoples from their traditional territories and the contemporary context in which this is reenacted has created a “cultural void” where oral practices, storytelling, and experiential-social learning are often secondary to western pedagogical structures. My research focuses on developing ways that Anishinaabe traditional knowledge practices for language transmission can work in contemporary institutional contexts. Rather than simply providing students with a short repertoire of ba...
It has become a familiar idea, at least among ecological linguists, that linguistic diversity and... more It has become a familiar idea, at least among ecological linguists, that linguistic diversity and biological diversity are intertwined. The ongoing mass extinction of species is echoed in the impending mass extinction of languages, and these phenomena are both rooted in the spread of standardized languages, discourses and practices through colonization, industrialization, and modernization. But we have been slow to recognize a corollary: that education for language revitalization has deep resonances with education for ecological revitalization. Drawing on a diverse literature that reflects deeply on how to re-educate us moderns into a harmonious relationship with nature and place, I will suggest what it might mean to approach language revitalization, among other things, as a process of learning to reinhabit the living world.
In Anishinaabemowin (Ojibwe language), Kipimoojikewin refers to our inheritance, or the things we... more In Anishinaabemowin (Ojibwe language), Kipimoojikewin refers to our inheritance, or the things we carry with us. While Anishinaabemowin, Anishinaabe (Ojibwe) pedagogy and research practices are all part of our inheritance, so too is a legacy of colonial violence and historic trauma. This paper details one journey towards the language; the struggle through a colonial terrain rife with institutional and cognitive barriers, the journey to return to Anishinaabe ways of knowing, to articulating Anishinaabe pedagogy in a contemporary urban context and the work done to fulfill the vision of the Elders. There are no “best practices” only stories that exemplify an Anishinaabe axiological framework so that the causes and effects can be better understood, taken up and improved upon. Aapajitoon kema wanitoon.
This study examines some of the ways institutional policies and practices can support or hinder t... more This study examines some of the ways institutional policies and practices can support or hinder the successful transition to post-secondary education for Indigenous people. Tracing the path from Indigenous high school student to post-secondary education applicant and utilizing knowledge gained from interviews, focus groups, and online surveys as part of an institutional ethnography approach, we offer recommendations for institutions and applicants to help increase enrollment and enhance the success of Indigenous post-secondary students. We share implications for institutions and post-secondary education applicants utilizing self-identification or cultural identity tracking.
... The following license files are associated with this item: Creative Commons License. This ite... more ... The following license files are associated with this item: Creative Commons License. This item appears in the following Collection(s). 1st International Conference on Language Documentation and Conservation (ICLDC) [149]. Show full item record. ...
This is an Anishinaabemowin (a.k.a. Ojibwe language) translation story. A story concerning the di... more This is an Anishinaabemowin (a.k.a. Ojibwe language) translation story. A story concerning the disabling consequences of Eurocentric translations through the process of redaction, reduction, and refraction of meanings. This story includes baby birds covered in faeces, Ships of Empire, a swamp, an Oracle, a Crippled Two-Tongue, a Tradish Nish, a fraudulent credit card, and one giant animal called Anishinaabemowin that everyone wants to eat but no one wants to share. A story of forced dislocations and the startling journey to re-articulate all the parts of the language. Disclaimer: some baby birds were narratively harmed in the making of this article, but in the end they turn out fine.
In Anishinaabemowin (Ojibwe language), Kipimoojikewin refers to our inheritance, or the things we... more In Anishinaabemowin (Ojibwe language), Kipimoojikewin refers to our inheritance, or the things we carry with us. While Anishinaabemowin, Anishinaabe (Ojibwe) pedagogy and research practices are all part of our inheritance, so too is a legacy of colonial violence and historic trauma. This paper details one journey towards the language; the struggle through a colonial terrain rife with institutional and cognitive barriers, the journey to return to Anishinaabe ways of knowing, to articulating Anishinaabe pedagogy in a contemporary urban context and the work done to fulfill the vision of the Elders. There are no “best practices” only stories that exemplify an Anishinaabe axiological framework so that the causes and effects can be better understood, taken up and improved upon. Aapajitoon kema wanitoon. http://hdl.handle.net/1807/30080
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https://ilj.law.utoronto.ca/sites/default/files/media/Bone%20Court%20Trial%20%20Transcripts%20MC.pdf
https://ilj.law.utoronto.ca/sites/default/files/media/Bone%20Court%20Trial%20%20Transcripts%20MC.pdf