Relevant bibliographies by topics / Anishinaabe Knowledges

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  1. Journal articles
  2. Dissertations / Theses
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Academic literature on the topic 'Anishinaabe Knowledges'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Anishinaabe Knowledges"

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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
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Chiblow (Ogamauh annag qwe), Susan. "Anishinabek Women’s Nibi Giikendaaswin (Water Knowledge)." Water 11, no. 2 (2019): 209. http://dx.doi.org/10.3390/w11020209.

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This paper springs from conversations and my life experiences with Anishinabek Elders and practitioners, which includes my understanding of my life journey in re-searching for Anishinabe qwe (woman) giikendaaswin (knowledge, information, and the synthesis of our personal teachings). Anishinabek women have giikendaaswin about nibi (water) that can transform nibi (water) governance. Re-searching for giikendaaswin is directly linked to inclusive decision-making. This paper describes how Anishinabek understand and construct giikendaaswin based on Anishinabek ontology and epistemology, which includ
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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 d
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Katanski, Amelia V. "Stories that Nourish: Minnesota Anishinaabe Wild Rice Narratives." American Indian Culture and Research Journal 41, no. 3 (2017): 71–91. http://dx.doi.org/10.17953/aicrj.41.3.katanski.

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Anishinaabe manoomin (wild rice) narratives maintain core aspects of Anishinaabe identity and epistemology, constituting Anishinaabe gikendaasowin (knowledge). Ranging from aadizokaanag to more contemporary dibaajimowinan, these narratives describe the close historical, spiritual, ecological, and material relationships between Anishinaabe communities and manoomin and demonstrate the importance to Anishinaabe self-determination of maintaining such connection. Manoomin feeds the people, and stories by Jim Northrup, Heid Erdrich, Linda LaGarde Grover, Gerald Vizenor, and Winona LaDuke, among othe
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Luby, Brittany, Samantha Mehltretter, Robert Flewelling, et al. "Beyond Institutional Ethics: Anishinaabe Worldviews and the Development of a Culturally Sensitive Field Protocol for Aquatic Plant Research." Water 13, no. 5 (2021): 709. http://dx.doi.org/10.3390/w13050709.

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Tri-Council Policy Statement: Ethical Conduct for Research Involving Humans (TCPS2) guides knowledge production and dissemination in Canada. While it is intended to protect vulnerable populations from harm, it fails to consider Anishinaabe worldviews and, by extension, to effectively direct ethical water research with aquatic plant life. Using Anishinaabe oral testimony and oral stories, Niisaachewan Anishinaabe Nation (NAN) and the University of Guelph (UofG) co-developed a culturally sensitive field protocol to respect Manomin (Wild Rice) as an other-than-human being and guide research into
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Droz, PennElys. "Biocultural Engineering Design: An Anishinaabe Analysis for Building Sustainable Nations." American Indian Culture and Research Journal 38, no. 4 (2014): 105–26. http://dx.doi.org/10.17953/aicr.38.4.w1g6521017726785.

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The fields of ecological engineering, resilience research, and Anishinaabe culture share strong epistemological relationships and common principles. These alignments can be found in worldview, ways of learning, traditional indigenous ecosystem engineering methods, and governance. This article explores how recognizing these alignments enables Anishinaabe cultural knowledge and ways of being to inform and provide the foundation for contemporary engineered design. It also proposes the use of a biocultural engineering design method that integrates the design principles of ecological engineering wi
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Tobias, Joshua Kane, and Chantelle Richmond. "Gimiigiwemin: Putting Knowledge Translation Into Practice With Anishinaabe Communities." International Journal of Indigenous Health 11, no. 1 (2016): 228. http://dx.doi.org/10.18357/ijih111201616019.

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<p>In the Anishinaabemowen lagnuage, <em>Gimiigiwemin</em> is a concept that means, “we are exchanging gifts.” In the context of research, Indigenous communities often share their gifts with researchers by exposing them to local ways of knowing. Researchers can engage in exchanging gifts through sharing their skills and working towards producing research that meets community needs, such as supporting efforts to maintain health-sustaining relationships with traditional lands. <em>Environmental repossession</em> refers to the social, cultural, and political processe
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Galloway, Kate. "Listening to Indigenous Knowledge of the Land in Two Contemporary Sound Art Installations." Feminist Media Histories 6, no. 2 (2020): 176–206. http://dx.doi.org/10.1525/fmh.2020.6.2.176.

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This essay addresses the silences and soundings of Rebecca Belmore's (Anishinaabe) and Julie Nagam's (Anishinaabe/Métis/German/Syrian) sound art, which reflects their environmentalism and profound commitment to Indigenous ways of knowing, making, and listening. Working at the intersection of sound art and politics, the two perform sonic interventions into settler colonial spaces—the National Parks system and the gallery, respectively. Belmore's Wave Sound (2017) and Nagam's Our future is in the land: If we listen to it (2017) illustrate how their sound art gravitates toward the ecological and
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Hart, Michael. "Indigenous knowledge and research: The míkiwáhp as a symbol for reclaiming our knowledge and ways of knowing." First Peoples Child & Family Review 3, no. 1 (2020): 83–90. http://dx.doi.org/10.7202/1069528ar.

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This paper is based on the unique learning that the author obtained from various Cree and Anishinaabe Elders regarding Indigenous knowledge. The author’s experience with learning about Indigenous Knowledge is expressed through a review of the literature conducted on Indigenous knowledge and through symbolic imagery using the míkiwáhp (or “lodge”). Included is a discussion on appropriate considerations to utilizing Indigenous knowledge and its development in the context of colonial oppression over Indigenous peoples.
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Shawanda, Amy. "Baawaajige." Turtle Island Journal of Indigenous Health 1, no. 1 (2020): 37–47. http://dx.doi.org/10.33137/tijih.v1i1.34020.

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 Baawaajige: my ideas for research are often revealed while sleeping. We as Anishinaabe People are able to connect to the spiritual realm through dreams. I will explore how Anishinaabe People utilize dreams and validate Indigenous ways of knowing without feeling shy and to be proud of where we obtain our knowledge. We need to normalize our dreams and visions within our writing. My conference presentation explores the use of dreams in academic writing as validated research. I want to privilege Indigenous research method and methodology that appears within our dreams, visions, and through
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Dissertations / Theses on the topic "Anishinaabe Knowledges"

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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 storyte
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"Anishinaabe giikeedaasiwin – Indigenous knowledge: an exploration of resilience." Thesis, 2013. http://hdl.handle.net/10388/ETD-2013-09-1212.

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There is a need to explore how Indigenous knowledge(s) relates to Anishinaabe ongoing resilience. I do this by telling the story of my home and privileging Anishinaabe Gikeedaasiwin, which means Anishinaabe knowledge. This study investigates socio-cultural knowledge(s) of the Lake Nipigon and Lake Superior region in Northern Ontario by using storytelling as a culturally specific research method. A multi-layered reflexivity approach combined with grounded theory act as the basis for a discussion of Anishinaabe ontology and epistemology. The sociology of knowledge provides the framework for crit
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Ballard, Myrle. "Flooding sustainable livelihoods of the Lake St Martin First Nation: The need to enhance the role of gender and language in Anishinaabe knowledge systems." 2012. http://hdl.handle.net/1993/5312.

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Indigenous peoples have been the sole occupants of the vast lands now known as the continent of North America since time immemorial. The land base provided a full range of climatic zones and an abundance of aquatic, wildlife, and vegetation resources for diverse Indigenous peoples. In Lake St. Martin First Nation, Manitoba where the focus of the research is, the Indigenous peoples are known as Anishinabek. The Anishinabek were able to survive in this vast expanse of land by using their skills and knowledge, which are the Anishinaabe Knowledge Systems (AKS), while preserving ecological integrit
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Szach, Natasha J. "Keepers of the Water: exploring Anishinaabe and Metis women's knowledge of water and participation in water governance in Kenora, Ontario." 2013. http://hdl.handle.net/1993/22113.

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The Common Land, Common Ground is a partnership between Kenora, ON, Grand Council Treaty #3, and three reserve communities in the area. This research focused on Aboriginal women’s knowledge of water and participation in water governance under the auspices of the Common Ground Research Forum. Data was collected through qualitative research methods. This thesis is organized by objectives: 1) recording women’s knowledge and teachings on water; 2) learning about the concerns women have regarding water in and around their communities; 3) establishing the role women have played and are playing in
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Books on the topic "Anishinaabe Knowledges"

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Our knowledge is not primitive: Decolonizing botanical Anishinaabe teachings. Syracuse University Press, 2009.

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Robertson, Joanne. The Water Walker. 2017.

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Book chapters on the topic "Anishinaabe Knowledges"

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McGregor, Deborah. "Anishinaabe Environmental Knowledge." In Contemporary Studies in Environmental and Indigenous Pedagogies. SensePublishers, 2013. http://dx.doi.org/10.1007/978-94-6209-293-8_5.

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McGuire-Adams, Tricia. "Disciplined Physical Activity as an Ethic of Anishinaabeg Self-Discipline." In Indigenous Feminist Gikendaasowin (Knowledge). Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56806-1_7.

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Christine Sy, Waaseyaa’sin. "Relationship with Land in Anishinaabeg Womxn’s Historical Research." In Reshaping Women's History. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252042003.003.0017.

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This essay makes meaning of Indigenous relationship with land and the embodied knowledges this relationship generates. Investigating historical and epistemological aspects of Anishinaabeg womxn’s relationship with the sugar bush, the groundwork for considering “relationship with land” as method and theory is laid out in six sections: research context, meanings of “land,” Anishinaabeg principles of relationship, Anishinaabeg relationship with land as a construct, researcher’s personal story of relationship with land, and use of creative voice to convey the ways embodied land-based knowledges in research shape analysis of archival research. Told in the first person, this essay builds from methodologies in Indigenous Ssudies and Indigenous womxn’s history. It contributes to the generation of new methods and theories that elucidate Indigenous womxn’s lives across historical periods.
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Journal articles
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