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For young readers, the collected wisdom and traditions of Ojibway elders.
Rarely accessible beyond the limits of its people, Ojibway mythology is as rich in meaning and mystery, as broad, as deep, and as innately appealing as the mythologies of Greece, Rome, Egypt, and other civilizations. In Ojibway Heritage, Basil Johnston sets forth the broad spectrum of his people’s life, legends, and beliefs. Stories to be read, enjoyed, dwelt on, and freely interpreted, their authorship is perhaps most properly attributed to the tribal storytellers who have carried on the oral tradition which Basil Johnston records and preserves in this book.
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.
Ojibwa Narratives presents a fresh view of an early period of Ojibwa thought and ways of life in Michigan's Upper Peninsula and the south shore of Lake Superior. This fascinating collection of fifty-two narratives features, for the first time, the tales of three nineteenth-century Ojibwa storytellers-Charles and Charlotte Kawbawgam and Jaques LePique-collected by Homer H. Kidder. By the late nineteenth century, typical Ojibwa life had been disrupted by the influx of white developers. But these tales reflect a nostalgic view of an earlier period when the heart of Ojibwa semi-nomadic culture remained intact, a time when the fur trade, together with seasonal roving, traditional transportation, and indigenous practices of child rearing, religious thought, art, and music permeated daily life.
First published in 1885 by the Minnesota Historical Society, the book has also been criticized by Native and non-Native scholars, many of whom do not take into account Warren's perspective, goals, and limitations. Now, for the first time since its initial publication, it is made available with new annotations researched and written by professor Theresa Schenck. A new introduction by Schenck also gives a clear and concise history of the text and of the author, firmly establishing a place for William Warren in the tradition of American Indian intellectual thought.--
Explores in detail the technology of harvesting and processing the grain, the important place of wild rice in Ojibway ceremony and legend, including the rich social life of the traditional rice camps, and the volatile issues of treaty rights. Wild rice has always been essential to life in the Upper Midwest and neighboring Canada. In this far-reaching book, Thomas Vennum Jr. uses travelers' narratives, historical and ethnological accounts, scientific data, historical and contemporary photographs and sketches, his own field work, and the words of Native people to examine the importance of this wild food to the Ojibway people. He details the technology of harvesting and processing, from seventeenth-century reports though modern mechanization. He explains the important place of wild rice in Ojibway ceremony and legend and depicts the rich social life of the traditional rice camps. And he reviews the volatile issues of treaty rights and litigations involving Indian problems in maintaining this traditional resource. A staple of the Ojibway diet and economy for centuries, wild rice has now become a gourmet food. With twentieth-century agricultural technology and paddy cultivation, white growers have virtually removed this important source of income from Indigenous hands. Nevertheless, the Ojibway continue to harvest and process rice each year. It remains a vital part of their social, cultural, and religious life.
The Ojibway Indians were first encountered by the French early in the seventeenth century along the northern shores of Lakes Huron and Superior. By the time Henry Wadsworth Longfellow immortalized them in The Song of Hiawatha, theyøhad dispersed over large areas of Canada and the United States, becoming known as the Chippewas in the latter. A rare and fascinating glimpse of Ojibway culture before its disruption by the Europeans is provided in Ojibway Ceremonies by Basil Johnston, himself an Ojibway who was born on the Parry Island Indian Reserve. Johnston focuses on a young member of the tribe and his development through participation in the many rituals so important to the Ojibway way of life, from the Naming Ceremony and the Vision Quest to the War Path, and from the Marriage Ceremony to the Ritual of the Dead. In the style of a tribal storyteller, Johnston preserves the attitudes and beliefs of forest dwellers and hunters whose lives were vitalized by a sense of the supernatural and of mystery.