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In May of 1868, Elizabeth Bingham Young and her new husband, Egerton Ryerson Young, began a long journey from Hamilton, Ontario, to the Methodist mission of Rossville. For the next eight years, Elizabeth supported her husband’s work at two mission houses, Norway House and then Berens River. Unprepared for the difficult conditions and the “eight months long” winter, and unimpressed with “eating fish twenty-one times a week,” the young Upper Canada wife rose to the challenge. In these remote outposts, she gave birth to three children, acted as a nurse and doctor, and applied both perseverance and determination to learning Cree, while also coping with poverty and short supplies within her community. Her account of mission life, as seen through the eyes of a woman, is the first of its kind to be archived and now to appear in print. Accompanying Elizabeth’s memoir, and offering a counterpoint to it, are the reminiscences of her eldest son, “Eddie.” Born at Norway House in 1869 and nursed by a Cree woman from infancy, Eddie was immersed in local Cree and Ojibwe life, culture, and language, in many ways exemplifying the process of reverse acculturation often in evidence among the children of missionaries. Like those of his mother, Eddie’s memories capture the sensory and emotional texture of mission life, providing a portrait that is startling in its immediacy. Skillfully woven together and meticulously annotated by Jennifer Brown, these two remarkable recollections of mission life are an invaluable addition to the fields of religious, missionary, and Aboriginal history. In their power to resurrect experience, they are also a fascination to read.
In May of 1868, Elizabeth Bingham Young and her new husband, Egerton Ryerson Young, began a long journey from Hamilton, Ontario, to the Methodist mission of Rossville. For the next eight years, Elizabeth supported her husband's work at two mission houses, Norway House and then Berens River. Unprepared for the difficult conditions and the "eight months long" winter, and unimpressed with "eating fish twenty-one times a week," the young Upper Canada wife rose to the challenge. In these remote outposts, she gave birth to three children, acted as a nurse and doctor, and applied both perseverance and determination to learning Cree, while also coping with poverty and short supplies within her community. Her account of mission life, as seen through the eyes of a woman, is the first of its kind to be archived and now to appear in print.Accompanying Elizabeth's memoir, and offering a counterpoint to it, are the reminiscences of her eldest son, "Eddie." Born at Norway House in 1869 and nursed by a Cree woman from infancy, Eddie was immersed in local Cree and Ojibwe life, culture, and language, in many ways exemplifying the process of reverse acculturation often in evidence among the children of missionaries. Like those of his mother, Eddie's memories capture the sensory and emotional texture of mission life, providing a portrait that is startling in its immediacy.Skillfully woven together and meticulously annotated by Jennifer Brown, these two remarkable recollections of mission life are an invaluable addition to the fields of religious, missionary, and Aboriginal history. In their power to resurrect experience, they are also a fascination to read.
"Written in his mother's unique voice, John Leigh Walters pushes the boundaries of memoir in A Very Capable Life, the extraordinary journey of a seemingly ordinary woman." "Zarah Petri was a child when her family left Hungary to establish a new life in Canada in the 1920s. With courage and innovation, Zarah and her family survived the Depression - even if it meant breaking the law to do so. In celebrating Zarah Petri, A Very Capable Life pays homage to all "ordinary" women of the early twentieth century who challenged society's conventions for the sake of survival." --Book Jacket.
From a variety of methodological perspectives, contributors to Living on the Land explore the nature and scope of Indigenous women’s knowledge, its rootedness in relationships, both human and spiritual, and its inseparability from land and landscape. The authors discuss the integral role of women as stewards of the land and governors of the community and points to a distinctive set of challenges and possibilities for Indigenous women and their communities.
My Decade at Old Sun, My Lifetime of Hell is a simple and outspoken account of the sexual and psychological abuse that Arthur Bear Chief suffered during his time at Old Sun Residential school in Gleichen on the Siksika Nation. In a series of chronological vignettes, Bear Chief depicts the punishment, cruelty, abuse, and injustice that he endured at Old Sun and then later relived in the traumatic process of retelling his story at an examination for discovery in connection with a lawsuit brought against the federal government. He returned to Gleichen late in life—to the home left to him by his mother—and it was there that he began to reconnect with Blackfoot language and culture and to write his story. Although the terrific adversity Bear Chief faced in his childhood made an indelible mark on his life, his unyielding spirit is evident throughout his story.
In Ojibwe Stories from the Upper Berens River Jennifer S. H. Brown presents the dozens of stories and memories that A. Irving Hallowell recorded from Adam (Samuel) Bigmouth, son of Ochiipwamoshiish (Northern Barred Owl), at Little Grand Rapids in the summers of 1938 and 1940. The stories range widely across the lives of four generations of Anishinaabeg along the Berens River in Manitoba and northwestern Ontario. In an open and wide-ranging conversation, Hallowell discovered that Bigmouth was a vivid storyteller as he talked about the eight decades of his own life and the lives of his father, various relatives, and other persons of the past. Bigmouth related stories about his youth, his intermittent work for the Hudson’s Bay Company, the traditional curing of patients, ancestral memories, encounters with sorcerers, and contests with cannibalistic windigos. The stories also tell of vision-fasting experiences, often fraught gender relations, and hunting and love magic—all in a region not frequented by Indian agents and little visited by missionaries and schoolteachers. With an introduction and rich annotations by Brown, a renowned authority on the Upper Berens Anishinaabeg and Hallowell’s ethnography, Ojibwe Stories from the Upper Berens River is an outstanding primary source for both First Nations history and the oral literature of Canada’s Ojibwe peoples.
From its inception in 1885, the Alaska School Service was charged with the assimilation of Alaskan Native children into mainstream American values and ways of life. Working in the missions and schools along the Yukon River were George E. Boulter and Alice Green, his future wife. Boulter, a Londoner originally drawn to the Klondike, had begun teaching in 1905 and by 1910 had been promoted to superintendent of schools for the Upper Yukon District. In 1907, Green left a comfortable family life in New Orleans to answer the “call to serve” in the Episcopal mission boarding schools for Native children at Anvik and Nenana, where she occupied the position of government teacher. As school superintendent, Boulter wrote frequently to his superiors in Seattle and Washington, DC, to discuss numerous administrative matters and to report on problems and conditions overall. From 1906 to 1918, Green kept a personal journal—hitherto in private possession—in which she reflected on her professional duties and her domestic life in Alaska. Collected in The Teacher and the Superintendent are Boulter’s letters and Green’s diary. Together, their vivid, first- hand impressions bespeak the earnest but paternalistic beliefs of those who lived and worked in immensely isolated regions, seeking to bring Christianity and “civilized” values to the Native children in their care. Beyond shedding private light on the missionary spirit, however, Boulter and Green have also left us an invaluable account of the daily conflicts that occurred between church and government and of the many injustices suffered by the Native population in the face of the misguided efforts of both institutions.
In 1670, the ancient homeland of the Cree and Ojibwe people of Hudson Bay became known to the English entrepreneurs of the Hudson’s Bay Company as Rupert’s Land, after the founder and absentee landlord, Prince Rupert. For four decades, Jennifer S. H. Brown has examined the complex relationships that developed among the newcomers and the Algonquian communities—who hosted and tolerated the fur traders—and later, the missionaries, anthropologists, and others who found their way into Indigenous lives and territories. The eighteen essays gathered in this book explore Brown’s investigations into the surprising range of interactions among Indigenous people and newcomers as they met or observed one another from a distance, and as they competed, compromised, and rejected or adapted to change. While diverse in their subject matter, the essays have thematic unity in their focus on the old HBC territory and its peoples from the 1600s to the present. More than an anthology, the chapters of An Ethnohistorian in Rupert’s Land provide examples of Brown’s exceptional skill in the close study of texts, including oral documents, images, artifacts, and other cultural expressions. The volume as a whole represents the scholarly evolution of one of the leading ethnohistorians in Canada and the United States.
When Joegodson Déralciné was still a small child, his parents left rural Haiti to resettle in the rapidly growing zones of Port-au-Prince. As his family entered the city in 1986, Duvalier and his dictatorship exited. Haitians, once terrorized under Duvalier’s reign, were liberated and emboldened to believe that they could take control of their lives. But how? Joining hundreds of thousands of other peasants trying to adjust to urban life, Joegodson and his family sought work and a means of survival. But all they found was low-waged assembly plant jobs of the sort to which the repressive Duvalier regime had opened Haiti’s doors—the combination of flexible capital and cheap labour too attractive to multinational manufacturers to be overlooked. With the death of his mother, Joegodson was placed in his uncle’s care, and so began a childhood of starvation, endless labour, and abuse. In honest, reflective prose, Joegodson—now a father himself— allows us to walk in the ditches of Cité Soleil, to hide from the macoutes under the bed, to feel the ache of an empty stomach. But, most importantly, he provides an account of life in Haiti from a perspective that is rarely heard. Free of sentimentality and hackneyed clichés, his narrative explores the spirituality of Vodou, Catholicism, and Protestantism, describes the harrowing day of the 2010 earthquake and its aftermath, and illustrates the inner workings of MINUSTAH. Written with Canadian historian Paul Jackson—Joegodson telling his story in Creole, Jackson translating, the two of them then reviewing and reworking—the memoir is a true collaboration, the struggle of two people from different lands and vastly different circumstances to arrive at a place of mutual understanding. In the process, they have given us an unforgettable account of a country determined to survive, and on its own terms.
Ingelore Rothschild was twelve years old when she was whisked out of her home in 1936. It was her first step on a cross-continent journey to Japan, where she and her parents sought refuge from rising anti-Semitism in Nazi Germany. A decade later, as she sails away from what has become her home in Kobe, Japan, Ingelore records her memories of life in Berlin, the long train journey through Russia, and her time in Japan during World War II. Each leg of the journey presents its own nightmare: passports are stolen, identities are uncovered, a mudslide tears through the Rothschild’s home, and the atomic bombs are dropped on Nagasaki and Hiroshima. Ingelore’s bright, observant nature and remarkable capacity for befriending those along her way fills her narrative with unique details about the people she meets and the places she travels to. The story of Ingelore and her prominent German Jewish family’s escape is an invaluable account that contributes to Holocaust witness and memoir literature. Although she was forever marked by her traumatic past, Ingelore’s survival story is a painful reminder that only European Jews with significant financial means were able to carefully orchestrate an escape from Nazi Germany.