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Who stole the cookies from the cookie jar? Piggy stole the cookies from the cookie jar! Who Me? Yes, you! Couldn't be! Then Who? Was it Piggy, Kitty, Bunny, Dog, or Mouse? They each have a motiveA of them love cookies--but no one wants to take the blame for this cookie caper. Play along by pulling the interactive tab on each page, and see if you can figure out whose hand is in the cookie jar!
Library-quality hardcover book with dust-jacket. This book is a collection of short stories in Naskapi that features the "historical account" traditional Algonquian storytelling genre, tipâchimûna (stories). The book features some eyewitness accounts of tragic and exciting events on the land and water, ice and snow, as well as first-person accounts of the storyteller's own adventures and skill as a hunter and provider. This is the seventh book in a series prepared for reading in Naskapi and in English by the Naskapi Development Corporation. John Peastitute (1896-1981) was a Naskapi Elder who was a well respected as a story-keeper and storyteller. His repertoire of both tipâchimûna and âtiyûhkinich was extensive, and his performances engaging. The tape recordings of his stories that have survived to be preserved, processed and studied are a precious legacy. The "Otter Hunting" collection is third book in this sub-series of true historical accounts of Naskapi life told by a Naskapi speaker.
This series is a collection of peer-reviewed papers presented at the annual Algonquian Conference, an international forum that focuses on topics related to the languages and cultures of Algonquian peoples. Contributors often cite never-before-published data in their research, giving the reader a fresh and unique insight into the Algonquian peoples and rendering these papers essential reading for those interested in studying Algonquian society.
Library-quality hardcover book with dust-jacket. This book of the Chahkapas hero legend cycle is the second book in a series prepared for reading in Naskapi and in English by the Naskapi Development Corporation. John Peastitute (1896 - 1981) was a Naskapi Elder who was not only well respected as a story-keeper, but also as a storyteller. His repertoire of both tipâchimûna (stories) and âtiyûhkinich (legends) was extensive, and his performances engaging. The tape recordings of his stories that have survived to be preserved, processed and studied are a precious legacy. The Chahkapas stories tell of the small but mighty hero who snares the sun, is swallowed by a fish, rescues his sister, and avenges the death of his parents by the monster Kachituskw.
Library-quality hardcover book with dust-jacket. This book of the Achan story cycle is the third book in a series prepared for reading in Naskapi and in English by the Naskapi Development Corporation. John Peastitute (1896-1981) was a Naskapi Elder who was not only well respected as a story-keeper, but also as a storyteller. His repertoire of both tipâchimûna (stories) and âtiyûhkinich (legends) was extensive, and his performances engaging. The tape recordings of his stories that have survived to be preserved, processed and studied are a precious legacy. The Achan stories stories describe a fearsome monster, a cannibal-giant. The accounts in this book are a collection of stories of encounters and interactions with these creatures. The first five are "tipâchimûna", stories that are reported accounts that the narrator heard and re-tells for his audience. The last story in this book is an "âtiyûhkin", a traditional legend or myth, the tale of Achan and The Two Bear Cubs.
Originally published in 1935.
Since 1970 in Quebec, there has been immense change for the Cree, who now live with the consequences of Quebec's massive development of the North. Home Is the Hunter presents the historical, environmental, and cultural context from which this recent story grows. Hans Carlson shows how the Cree view their lands as their home, their garden, and their memory of themselves as a people. By investigating the Cree's three hundred years of contact with outsiders, he illuminates the process of cultural negotiation at the foundation of ongoing political and environmental debates. This book offers a way of thinking about indigenous peoples' struggles for rights and environmental justice in Canada and elsewhere.
The book investigates the synatctic distribution of the Algonquian Conjuct verb from the theoretical perspective of the Minimalist Program.
What is known about Aboriginal mental health and mental illness, and on what basis is this 'knowing' assumed? This question, while appearing simple, leads to a tangled web of theory, method, and data rife with conceptual problems, shaky assumptions, and inappropriate generalizations. It is also the central question of James Waldram's Revenge of the Windigo. This erudite and highly articulate work is about the knowledge of Aboriginal mental health: who generates it; how it is generated and communicated; and what has been - and continues to be - its implications for Aboriginal peoples. To better understand how this knowledge emerged, James Waldram undertakes an exhaustive examination of three disciplines - anthropology, psychology, and psychiatry - and reveals how together they have constructed a gravely distorted portrait of 'the Aboriginal.' Waldram continues this acute examination under two general themes. The first focuses on how culture as a concept has been theorized and operationalized in the study of Aboriginal mental health. The second seeks to elucidate the contribution that Aboriginal peoples have inadvertently made to theoretical and methodological developments in the three fields under discussion, primarily as subjects for research and sources of data. It is Waldram's assertion that, despite the enormous amount of research undertaken on Aboriginal peoples, researchers have mostly failed to comprehend the meaning of contemporary Aboriginality for mental health and illness, preferring instead the reflection of their own scientific lens as the only means to properly observe, measure, assess, and treat. Using interdisciplinary methods, the author critically assesses the enormous amount of information that has been generated on Aboriginal mental health, deconstructs it, and through this exercise, provides guidance for a new vein of research.