Relevant bibliographies by topics / Anishinaabe education

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Anishinaabe education'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Anishinaabe education"

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Chiblow, Susan. "An Indigenous Research Methodology That Employs Anishinaabek Elders, Language Speakers and Women’s Knowledge for Sustainable Water Governance." Water 12, no. 11 (2020): 3058. http://dx.doi.org/10.3390/w12113058.

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Indigenous research paradigms are congruent to Indigenous worldviews and have become more dominant in areas such as Indigenous policy and education. As Indigenous research paradigms continue to gain momentum, the historical legacy of unethical research is addressed as more Indigenous communities and organizations develop their own research protocols. There is a plethora of articles explaining Indigenous research methodologies, but few examine the inclusion of the knowledge from Elders, language speakers, and Indigenous women in sustainable water governance. My Indigenous research methodology draws on the works of Indigenous scholars Shawn Wilson, Linda Smith, and Margaret Kovach, with specific focus on Wendy Geniusz’s Biskaabiiyang. My Indigenous research methodology is specific to the Anishinaabe territory of the Great Lakes region and includes Anishinaabek Elders, Anishinaabemowin (Ojibway language) speakers, and Anishinaabek women. This article seeks to contribute to Indigenous research paradigms and methods by elucidating the importance of engaging Anishinaabek Elders, Anishinaabemowin speakers, and Anishinaabek women in sustainable water governance.
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Kelly, Vicki. "Radical Acts of Re-imaging Ethical Relationality and Trans-systemic Transformation." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 7, no. 1 (2021): 183–202. http://dx.doi.org/10.15402/esj.v7i1.70759.

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 This Indigenous métissage explores my engagement in Indigenous Arts-based Inquiry as a practice of Anishinaabe Ozihtoon or Indigenous making and knowledge generation. Anishinaabe Ozhitoon is a site that unlocks the theoretical potentialities of the intelligences within Indigenous Knowledge practices in contemporary contexts and reanimates Indigenous land-based assurgence. Reviving Indigenous artistic practices, as sites of co-imagining through constellations of co-creation, is part of ecological and community-based reconciliation and healing. Key to this process is the act of reciprocal recognition, a core practice that fosters ethical relationality, helps cultivate our Indigeneity, and honours the circle of life. This Indigenous métissage tracks the Indigenous pedagogical processes and Indigenous art making used in my own praxis and inquiry as a scholar while I worked in a university to create three pathways for trans-systemic knowledge creation: a university-wide President’s Dream Colloquium with an accompanying graduate course; a graduate diploma in Indigenous Education: Education for Reconciliation and a master’s in Indigenous Education: Truth, Reconciliation, and Indigenous Resurgence; and the Indigenous Research Institute initiation of an Indigenous Ethics Dialogue process as a trans-systemic pedagogical engagement with Indigenous and Western Knowledges, values, and ethics.
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Eglash, Ron, Michael Lachney, William Babbitt, Audrey Bennett, Martin Reinhardt, and James Davis. "Decolonizing education with Anishinaabe arcs: generative STEM as a path to indigenous futurity." Educational Technology Research and Development 68, no. 3 (2019): 1569–93. http://dx.doi.org/10.1007/s11423-019-09728-6.

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Borrows, John. "OUTSIDER EDUCATION: INDIGENOUS LAW AND LAND-BASED LEARNING." Windsor Yearbook of Access to Justice 33, no. 1 (2017): 1. http://dx.doi.org/10.22329/wyaj.v33i1.4807.

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This article examines pedagogical developments in Canadian law schools related to outdoor education. In the process, it shows how recommendations from the Indian Residential Schools Truth and Reconciliation Commission can be applied, which called for law schools to create Indigenous-focused courses related to skills-based training in intercultural competency, conflict resolution, human rights and anti-racism. Land-based education on reserves can give law students meaningful context for exploring these Calls to Action. At the same time this article illustrates that taking students outside law school walls is not solely an Indigenous development. Thus, it first provides a few examples about how outdoors legal education is occurring in non-Indigenous settings. Next, the article examines unique Indigenous legal methodologies for learning law on and from the land. Finally, the author discusses his own experience in teaching Anishinaabe law on his reserve to demonstrate how students can develop deeper understandings of their professional responsibilities. Dans cet article, l’auteur aborde les développements pédagogiques liés à l’enseignement de plein air dans les écoles de droit du Canada. Ainsi, il montre comment il est possible de donner suite aux recommandations de la Commission de vérité et de réconciliation relative aux pensionnats indiens, notamment en ce qui concerne la création par les écoles de droit de cours axés sur les compétences au regard de l’aptitude interculturelle, du règlement des différends, des droits de la personne et de la lutte contre le racisme. L’éducation axée sur le territoire qui est offerte sur les réserves peut donner aux étudiants en droit un contexte significatif qui les aidera à explorer ces appels à l’action. Au même moment, cet article montre que l’apprentissage du droit à l’extérieur des murs de l’école de droit n’est pas observé uniquement chez les Autochtones. Ainsi, l’auteur donne d’abord quelques exemples de la façon dont l’enseignement du droit à l’extérieur se fait dans des environnements non autochtones. Il décrit ensuite des méthodologies autochtones uniques utilisées pour l’apprentissage du droit axé et fondé sur le territoire. Enfin, l’auteur décrit l’expérience qu’il a lui-même vécue lorsqu’il a enseigné la loi anishinaabe sur sa réserve afin de démontrer comment les étudiants peuvent parvenir à mieux comprendre leurs responsabilités professionnelles.
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Madden, Brooke. "Coming Full Circle: White, Euro-Canadian Teachers’ Positioning, Understanding, Doing, Honouring, and Knowing in School-Based Indigenous Education." in education 20, no. 1 (2014): 57–81. http://dx.doi.org/10.37119/ojs2014.v20i1.153.

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This narrative study contributes to the field of school-based Indigenous education by exploring the central research question: What are the decolonizing processes of practicing teachers involved in a provincially funded initiative to improve schooling for urban Aboriginal students? Excerpts from teachers’ narratives are organized using the Anishinaabe medicine wheel, anchoring the exploration of the following five directions and associated decolonizing processes: teachings from the centre/positioning, teachings from the east/honouring, teachings from the south/understanding, teachings from the west/doing, and teachings from the north/knowing. This paper concludes with a discussion of how White, Euro-Canadian teachers’ decolonization informs the fields of Indigenous education, teacher education, and narrative inquiry.
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Borrows, John. "Heroes, Tricksters, Monsters, and Caretakers: Indigenous Law and Legal Education." McGill Law Journal 61, no. 4 (2016): 795–846. http://dx.doi.org/10.7202/1038489ar.

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Teaching Indigenous peoples’ own law in Canadian law schools presents significant challenges and opportunities. Materials can be organized in conventional or innovative ways. This article explores how law professors and others might best teach Indigenous peoples’ law. Questions canvassed include: whether Indigenous peoples’ law should primarily be taught in Indigenous communities, whether such law should even be taught in law schools, whether it is possible to categorize Indigenous peoples’ law or teach it in English, and whether it is possible to theorize Indigenous peoples’ law within a single framework or organize the subject within common law categories. While this article suggests that Indigenous peoples’ law can be discussed in numerous ways, including within conventional law school frameworks, it emphasizes that such law is best taught in other ways. Indigenous legal traditions should be organized in accordance with Indigenous frameworks. Some of these frameworks include Heroes, Tricksters, Monsters, and Caretakers. Using these Anishinaabe law examples, this article stresses how the teaching of Indigenous peoples’ law should be done in culturally appropriate ways that open rather than confine fields of inquiry within Indigenous law and practice.
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Haight, Wendy, Cary Waubanascum, David Glesener, Priscilla Day, Brenda Bussey, and Karen Nichols. "The Center for Regional and Tribal Child Welfare Studies: Systems change through a relational Anishinaabe worldview." Children and Youth Services Review 119 (December 2020): 105601. http://dx.doi.org/10.1016/j.childyouth.2020.105601.

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Beeman, Chris, and Sean Blenkinsop. "Might Diversity also be Ontological? Considering Heidegger, Spinoza and Indigeneity in Educative Practice." Encounters in Theory and History of Education 9 (October 24, 2008): 95–107. http://dx.doi.org/10.24908/eoe-ese-rse.v9i0.648.

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By considering the work and words of some Anishinaabe Elders, Heidegger, and Spinoza we argue that these point at another state of being, a different ontological position, from the one most broadly expressed in modern western culture and in its schools. We call this state attentive receptivity. While leaving the door open for still other states of being, we sketch in some key conditions and qualities including its interdependence with the more-than-human world. We argue that the condition of attentive receptivity can be seen as a different ontological position because of fundamental differences in what is understood and enacted as self, place, community, and the environment. We also think that accompanying arguments for different ways of knowing imply a different way of being. Through this reflexively coupled loop of ontology and epistemology we end by suggesting that education, if it is serious about diversity, would do well to consider both ontology and epistemology in creating a truly diverse education.
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Askew, Hannah. "LEARNING FROM BEAR-WALKER: INDIGENOUS LEGAL ORDERS AND INTERCULTURAL LEGAL EDUCATION IN CANADIAN LAW SCHOOLS." Windsor Yearbook of Access to Justice 33, no. 1 (2017): 29. http://dx.doi.org/10.22329/wyaj.v33i1.4808.

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This article investigates educational strategies that law schools could implement to honour Recommendation #28 of the Truth and Reconciliation Commission and foster strong intercultural interpretation and communication skills amongst new generations of legal professionals in relation to Indigenous legal viewpoints. The paper is divided into four sections: the first draws on Indigenous legal scholarship to explore definitions of Indigenous law; the second provides a case study of one method of learning Indigenous law based on the author’s personal experiences of being taught Annishinabe law at Neyaashiinigmiing (a reserve community on Georgian Bay); the third discusses some of the initiatives, opportunities and challenges involved in integrating Indigenous legal traditions into the curriculum of Canadian law schools; and fourth and final section highlights some of the concerns being raised as these initiatives develop, and the related need for the legal profession to proceed with caution and humility. Cet article porte sur les stratégies d’éducation que les écoles de droit pourraient mettre en œuvre pour donner suite à la recommandation n° 28 de la Commission de vérité et de réconciliation et promouvoir de fortes aptitudes en interprétation et communications interculturelles chez les nouvelles générations de professionnels du droit en ce qui concerne les points de vue juridiques autochtones. Le texte compte quatre sections : la première présente diverses définitions juridiques fondées sur la théorie du droit autochtone; la deuxième traite d’une méthode d’apprentissage du droit autochtone fondée sur l’expérience que l’auteur a vécue lorsqu’il a fait l’apprentissage de la loi anishinaabe à Neyaashiinigmiing (communauté vivant sur une réserve indienne située dans la baie Georgienne); la troisième porte sur les initiatives, possibilités et défis liés à l’intégration des traditions juridiques autochtones dans le programme des écoles de droit canadiennes; enfin, la quatrième et dernière section met en relief quelques-unes des préoccupations soulevées au fur et à mesure que ces initiatives prennent forme, et la nécessité pour la profession juridique de faire preuve de prudence et d’humilité.
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Mills, Aaron. "The Lifeworlds of Law: On Revitalizing Indigenous Legal Orders Today." McGill Law Journal 61, no. 4 (2016): 847–84. http://dx.doi.org/10.7202/1038490ar.

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What ultimately counts as law and as the legitimate processes of its generation, adjustment, and destruction are both empowered and constrained by the constitutional order from which they derive life. A constitutional framework, in turn, reflects unique understandings about what there is and how one can know: a lifeworld. Reflecting on his own experience, the author emphasizes how legal education harms when it fails to acknowledge and to begin to articulate the lifeworld beneath any system of law it aims to impart. There are serious questions to be taken up in considering whether we may move law between constitutional contexts without subjugating the law of one community to the lifeworld of another. The author asserts this is particularly important with respect to Canadian law schools’ recent interest in teaching Indigenous peoples’ own systems of law. He argues that Canadian (liberal) and Indigenous (what he calls “rooted”) constitutionalisms are not only different, but different in kind. As such, efforts to articulate Indigenous law within the forms of liberal constitutionalism ignore or trivialize the ongoing significance of Indigenous lifeworlds to governance of Indigenous lives today. Many Indigenous legal scholars are adverting to this tension, moving on from simply making space for Indigenous law in the academy to asking whether and how this may be done. The author briefly canvasses Indigenous theorists (students, professors, lawyers, and elders) whose works present Indigenous systems of law within their own lifeworlds. Tracking the lifeworld-law relationship, he proposes three reforms to legal education in Canada: (1) teach that all law is storied; (2) teach that Canadian constitutional law is a species of liberal constitutionalism; (3) require students to enrol in a prerequisite on an Indigenous people’s constitutional order before enrolling in a course on their law. By way of example, he concludes with the syllabus for an intensive course he designed and taught on Anishinaabe constitutionalism.
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Dissertations / Theses on the topic "Anishinaabe education"

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Chartrand, Rebecca. "Redefining education through Anishinaabe pedagogy: a journey to clarify how Aboriginal education brought me to Anishinaabe pedagogy." Canadian Journal of Native Education, 2012. http://hdl.handle.net/1993/31755.

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Using a bifocal, place conscious Anishinaabe-Western/Euro-Canadian lens, the evolution of Aboriginal education is examined from a personal and professional perspective. Meaning surfaces from the lived-experiences of the author, an Anishinaabe woman, educator, parent, community member and Aboriginal education specialist, and what continues to unfold at national, provincial and local levels as “Aboriginal education” with an emphasis on what is taking place in south central Manitoba. The thesis highlights the resurgence of Indigenous ways of knowing, teaching and learning, specifically Anishinaabe pedagogy, and identifies goals for education from an Anishinaabe lens that looks beyond academic success to pedagogical tools that can help restore wellness and well-being for all Canadians.<br>October 2016
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Young, Mary Isabelle. "Anishinabe voice, the cost of education in a non-aboriginal world : a narrative inquiry." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq23564.pdf.

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Gallagher, Marlene. "Anishinaabe Elders share stories on their perceptions about Anishinaabe identity for school success." 2013. http://hdl.handle.net/1993/22149.

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The purpose of this study was to examine Anishinaabe identity development for school success. A group of six Elder’s, also known as Knowledge Keepers shared their life experiences that are integral to Mino Pimatisiwin – a good way of life for Anishinaabe people. The Elders that participated in this study are gifted with Indigenous knowledge in language, history, culture and a connection to the land/community. At a personal level and as an Anishinaabe person, this study was significant to me because my life foundation was embedded in an Anishinaabe worldview from birth. Dibaajimowin or storytelling was a big part of the learning process therefore; I utilized an Indigenous methodology of Dibaajimowin to share the stories of the Elders, which demonstrated a positive worldview, with meaningful exemplars despite the negative experience of attending residential school and government policies. The stories, which reflected cultural practices of the Anishinaabe Elders, provided lessons about the past and present, and insight into the future direction needed in education to support Aboriginal students. This study revealed the importance of the interconnected relationships of family, community and the environment, as key elements in developing cultural identity. The Elders also identified that balance is needed for Mino-Pimatisiwin known as a good life to live in the realm of two worlds (Anishinaabe and Western). This ideal needs to be extended into the classroom and school so the teachers can build upon the interconnected relationships through program planning and creating an engaging environment that validates an Aboriginal worldview
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Chacaby, Maya. "Kipimoojikewin: Articulating Anishinaabe Pedagogy Through Anishinaabemowin (Ojibwe Language) Revitalization." Thesis, 2011. http://hdl.handle.net/1807/30080.

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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.
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Books on the topic "Anishinaabe education"

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Littlefield, Alice. Making a Living. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037153.003.0003.

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This chapter records Michigan Anishinaabe women's long history of occupational mobility and creative adaptation against the impositions of federal policies, from women's earliest involvement in the global fur trade of the seventeenth century to waged and entrepreneurial service in tourism of the Upper Peninsula. Enriched by interviews conducted in the early 1990s with women of the Saginaw Chippewa, the chapter focuses on the postwar-era generations of women and their efforts to gain entry to postsecondary education and subsequently to white-collar and professional labor. It shows how they secured opportunities unavailable to their mothers but only because foremothers were so resourceful and persevering.
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Book chapters on the topic "Anishinaabe education"

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Bell, Nicole. "Anishinaabe Bimaadiziwin: Living Spiritually with Respect, Relationship, Reciprocity and Responsibility." In International Explorations in Outdoor and Environmental Education. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25016-4_5.

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Sameshima, Pauline, Dayna Slingerland, Pamela Wakewich, Kyla Morrisseau, and Ingeborg Zehbe. "Growing Wellbeing Through Community Participatory Arts: The Anishinaabek Cervical Cancer Screening Study (ACCSS)." In The Palgrave Handbook of Global Arts Education. Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-55585-4_25.

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Garcia-Ruiz, Miguel Angel, Pedro Cesar Santana-Mancilla, and Laura Sanely Gaytan-Lugo. "A User Study of Virtual Reality for Visualizing Digitized Canadian Cultural Objects." In Advances in Multimedia and Interactive Technologies. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-5912-2.ch003.

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Algoma University holds an important collection of Canadian objects from the Anishinaabe culture dating from 1880. Some of those objects have been on display in the university's library, but most of them still remain stored in the university's archive, limiting opportunities to use them in teaching and learning activities. This chapter describes a research project focusing on digitizing and visualizing cultural artifacts using virtual reality (VR) technology, with the aim of supporting learning of Canadian heritage in cross-cultural courses. The chapter shows technical aspects of the objects' 3D digitization process and goes on to explain a user study with students watching a 3D model displayed on a low-cost VR headset. Results from the study show that visualization of the 3D model on the VR headset was effective, efficient, and satisfactory enough to use, motivating students to keep using it in further sessions. Technology integration of VR in educational settings is also analyzed and discussed.
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