Academic literature on the topic 'Anishinaabe Law'
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Journal articles on the topic "Anishinaabe Law"
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Mills, Aaron. "DRIVING THE GIFT HOME." Windsor Yearbook of Access to Justice 33, no. 1 (2017): 167. http://dx.doi.org/10.22329/wyaj.v33i1.4816.
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In reflecting on the relationship between ongoing Canadian colonialism and sacred indigenous spaces, the author considers different conceptions of constitutionalism and of law from the location of Gaamitigomishkag, a sacred site for four Anishinaabe communities (including the author’s) in the Boundary Waters area of Treaty #3. The inquiry is framed by the author’s relationship with his grandmother. In the first section he recalls what it was like learning to learn Anishinaabe law from her. He invites his readers to join him in shifting their focus from what to how they learn something (perhaps radically) new. In the second section he shares an anecdote about learning from his grandmother on one particular summer day at Gaamitigomishkag. In the third section, he challenges readers to deploy the interrogative shift from what to how through a narrative that begins to disclose structural differences between Canadian and Anishinaabe constitutionalisms, and thus, their respective systems of law. Given the narrative form of much of this article, readers have to work for their meanings. Each arc in the third section’s narrative begins at Gaamitigomishkag, but discloses very different ways that peoples might constitute themselves as political community in, near and through it. A critical question the article poses is not what, but rather how should one think about community in this space? The article ends in the present where Canadian constitutionalism has been smashed on top of Anishinaabe constitutionalism. The author is left at Gaamitigomishkag reflecting on which community(ies) he belongs to. He invites the reader to consider whether he decides. Dans le cadre de ses réflexions sur la relation entre le colonialisme canadien qui se poursuit et les espaces autochtones sacrés, l’auteur examine diverses conceptions du constitutionnalisme et du droit depuis l’emplacement de « Gaamitigomishkag », qui est un site sacré pour quatre collectivités anishinaabe de la région du Traité no 3 relatif aux eaux limitrophes. L’auteur mène son analyse autour de sa relation avec sa grand-mère. Dans la première section, il explique à quoi ressemblait l’apprentissage de la loi anishinaabe auprès d’elle. Il demande aux lecteurs de modifier radicalement leur approche et de mettre l’accent, comme il l’a fait, sur la méthode d’apprentissage plutôt que sur l’objet. Dans la deuxième section, il raconte une anecdote au sujet de la leçon apprise de sa grand-mère un jour d’été à Gaamitigomishkag. Dans la troisième section (qui est aussi la plus longue), il demande à nouveau aux lecteurs de passer du quoi au comment au moyen d’un récit qui fait ressortir les différences structurelles entre les constitutionnalismes du Canada et de la Nation anishinaabe et, par conséquent, leurs systèmes de droit respectifs. Étant donné qu’une bonne partie de l’article est présentée sous forme de récit, les lecteurs doivent déployer des efforts pour trouver le sens des messages qui y sont exprimés. Chaque arc du récit débute à Gaamitigomishkag, mais révèle des façons bien différentes dont les peuples peuvent se constituer en communauté politique à l’intérieur et à proximité de cet arc. L’auteur cherche à savoir non pas à quoi, mais plutôt comment réfléchir dans cet espace. L’article se termine à l’époque actuelle, où le constitutionnalisme canadien est substitué à celui de la Nation anishinaabeg. L’auteur se trouve alors à Gaamitigomishkag et cherche à savoir à quelle collectivité il appartient. Il invite le lecteur à se demander si une décision est effectivement prise à ce sujet.
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Garcia, Edgar. "Pictography, Law, and Earth: Gerald Vizenor, John Borrows, and Louise Erdrich." PMLA/Publications of the Modern Language Association of America 134, no. 2 (2019): 260–79. http://dx.doi.org/10.1632/pmla.2019.134.2.260.
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This essay examines Anishinaabe pictography in contemporary legal contexts, challenging the notion that the law must necessarily inhere in alphabetic isomorphism, let alone in the colonialist inscriptive norms of the nation. Explaining how pictography elicits a loosened relation between sign and signified, this essay develops a semiotic theory of nonisomorphy to analyze uses of pictography in the work of several Anishinaabe scholars and writers: in John Borrows's advocacy of “jurisgenerative multiperspectivalism,” in Gerald Vizenor's conception of social irony and ironic constitutionalism, and in Louise Erdrich's figuration of ecological literacy and reciprocity. Focusing in particular on the trope of metonymy in pictographic writing, this essay elucidates the perspectival shifts and contextual metamorphoses of metonymy in the native poetics of the Americas, forming and transforming historical experience while offering colonial situations ample room to trip themselves up on their own contradictions.
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Buchanan, Ruth, and Jeffery G. Hewitt. "Encountering settler colonialism through legal objects: a painted drum and handwritten treaty from Manitoulin Island." Northern Ireland Legal Quarterly 68, no. 3 (2017): 291–304. http://dx.doi.org/10.53386/nilq.v68i3.41.
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Anishinaabe of the Great Lakes region and the British. Two such objects, a drum painted with Anishinaabe imagery and a treaty, handwritten by a British treaty commissioner, were created in close proximity in both time and location. This paper explores the encounter between the Anishinaabe and the British through a parallel engagement with both drum and treaty; placing them in conversation with each other. We consider the divergent paths taken by these objects by comparing the material, legal and sensory landscapes in which they were produced with their current contexts. In dialogue, the objects reveal their performative contributions to the British imperial project; one as an authorised claim to (indigenous) property, the other as (British Museum) property, displayed as artefact. Read in parallel, the treaty’s assertions of authority and the drum’s mute resistance interrogate the form of law itself, and the agency of law’s objects.
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Drake, Karen. "Indigenous Constitutionalism and Dispute Resolution Outside the Courts: An Invitation." Federal Law Review 48, no. 4 (2020): 570–85. http://dx.doi.org/10.1177/0067205x20955069.
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The Supreme Court of Canada’s jurisprudence on constitutionally protected Aboriginal rights filters Indigenous laws through the lens of liberal constitutionalism, resulting in distortions of Indigenous law. To overcome this constitutional capture, this article advocates for an institution that facilitates dispute resolution between Canadian governments and Indigenous peoples grounded in Indigenous constitutionalism. To avoid a pan-Indigenous approach, this article focuses on Anishinaabe constitutionalism as one example of Indigenous constitutionalism. It highlights points of contrast between Anishinaabe constitutionalism’s and liberalism’s foundational norms and dispute resolution procedures. This article argues that a hybrid institution—combining features of both liberalism and Indigenous constitutionalism—would merely reproduce the constitutional capture of Aboriginal rights jurisprudence. It also illustrates how the procedures of talking circles—which are one means of giving effect to persuasive compliance—promote the voice of all involved. Finally, this article argues that from the perspective of Anishinaabe constitutionalism, the non-binding nature of the processes offered by the new institution would be a strength, not a drawback.
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Borrows, Lindsay. "DABAADENDIZIWIN: PRACTICES OF HUMILITY IN A MULTI-JURIDICAL LEGAL LANDSCAPE." Windsor Yearbook of Access to Justice 33, no. 1 (2017): 149. http://dx.doi.org/10.22329/wyaj.v33i1.4815.
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Dabaadendiziwin is the Anishinaabe word which roughly translates to ‘humility’ in English. The late elder Basil Johnston said that we can talk of dabaadendiziwin/humility, but until we can look at the squirrel sitting on the branch and know we are no greater and no less than her, it is only then that we have walked with dabaadendiziwin/humility. Law places diverse peoples together in complicated situations. It challenges people to step outside of themselves and consider new ways of being. This paper advocates that humility is an important legal principle to bring people together in a good way. It considers first, what is humility and why is it an important legal principle? Second, what processes are in place in both Canadian and Anishinaabe law to actively cultivate humility? And third, how can diverse peoples use these processes when interacting with one another in ways that foster greater harmony in this multi-juridical country? The examples show that Canadian colonial law has tried to account for the need to humble oneself to a position of being teachable through Charter analyses, diversifying the bench, and through Aboriginal rights doctrines of taking into account the “aboriginal perspective”, and reconciliation. The paper also considers how Anishinaabe law fosters humility through linguistic structure, leadership structure, ceremonial practices and akinoomaage (learning from the earth). This paper is a call for people to confront the challenge of working across legal orders, and replace timidity, fear and pride with courage, gratitude and humility. Le mot dabaadendiziwin est un mot anishinaabe qui signifie ni plus ni moins « humilité » en français. Selon feu l’aîné Basil Johnston, nous pouvons bien parler de « dabaadendiziwin » ou d’humilité, mais ce n’est que lorsque nous regardons l’écureuil sur la branche et que nous savons que nous ne sommes ni plus grands ni plus petits que lui que nous comprenons parfaitement le sens de ce mot. La loi contraint des peuples diversifiés à vivre ensemble des situations complexes. Elle oblige les personnes à élargir leurs horizons et à envisager de nouvelles façons d’être. Dans ce texte, l’auteur affirme que l’humilité est un principe de droit important qui permet de rassembler des personnes d’une bonne façon. Dans ce contexte, il se demande d’abord en quoi consiste l’humilité et pourquoi elle constitue un principe de droit important. En deuxième lieu, il examine les processus qui sont en place tant dans le droit canadien que dans la loi anishinaabe afin de promouvoir activement l’humilité. En troisième lieu, l’auteur se demande comment des peuples diversifiés peuvent utiliser ces processus dans le cadre de leurs interactions de façon à promouvoir une plus grande harmonie dans le pays multijuridique qu’est le nôtre. Les exemples qu’il donne illustrent comment les acteurs du droit colonial canadien ont tenté de reconnaître l’importance de l’humilité en veillant à ce que la loi puisse être enseignée au moyen d’analyses fondées sur la Charte et en adoptant des mesures visant à diversifier la composition de la magistrature ainsi que des doctrines davantage axées sur le point de vue autochtone et sur la réconciliation aux fins de l’analyse des droits autochtones. L’auteur se penche également sur la façon dont la loi anishinaabe cherche à promouvoir l’humilité au moyen de la structure linguistique, de la structure hiérarchique, des pratiques cérémoniales et de la méthode appelée « akinoomaage » (enseignements de la terre). Enfin, l’auteur demande aux peuples de faire preuve d’audace afin de composer avec divers ordres juridiques et de remplacer la timidité, la crainte et l’orgueil par le courage, la gratitude et l’humilité.
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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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Craft, Aimée, and Lucas King. "Building the Treaty #3 Nibi Declaration Using an Anishinaabe Methodology of Ceremony, Language and Engagement." Water 13, no. 4 (2021): 532. http://dx.doi.org/10.3390/w13040532.
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Ratified in 2019, the Nibi Declaration of Treaty #3 voices the relationship with water (Nibi) and jurisdictional responsibility that all Anishinaabe citizens have within the Treaty #3 territory. It affirms the responsibilities and relationships that others living within the territory should have with the water and ensures that the spirit of Nibi is central to decision-making and water governance. This article details the process of developing The Declaration, in accordance with the Treaty #3 lawmaking process and, which was driven by women, in ceremony, with the help of Gitiizii m-inaanik, and with the input of The Nation as a whole. This process embodies nationhood, sovereignty, and Anishinaabe jurisdiction as it relates to the environment and water, in accordance with the Manito Aki Inakonigaawin (Mother Earth law). Every person has a relationship with water. The process of nurturing that relationship through the teachings exemplified in the implementation of The Declaration will provide clarity on the responsibilities and partnerships that must be developed to protect the water for future generations.
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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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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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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.
Dissertations / Theses on the topic "Anishinaabe Law"
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Craft, Aimee. "Breathing Life Into the Stone Fort Treaty." Thesis, Purich Publishing, 2011. http://hdl.handle.net/1828/4528.
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This dissertation will demonstrate that, by considering Treaty One (1871) from the perspective of the Anishinabe, especially Anishinabe laws or Anishinabe inaakonigwein and normative expectations, one can obtain a better understanding of why there is a discrepancy in interpretations of the treaty.
The research draws on practices of treaty making prior to Treaty One and shows that the parties relied extensively on Anishinabe protocols and procedural laws in the context of the Treaty One negotiations. In addition, kinship relationships, the obligations derived from them, and a sense of the sacred obligations involved in treaty-making, informed the agreement that was made between the parties. In particular, the kinship between a mother and child was invoked by the parties; the Crown negotiators relying on it primarily to secure good terms with the Anishinabe and the Anishinabe advocating for a commitment to ensuring a good life while respecting and preserving their autonomy.
The exploration of the historical records of the negotiations and the oral history surrounding the treaty help draw out the differing and sometimes competing understandings of the treaty, many of which continue to this day, and in particular in relation to the effect of the treaty agreement on legal relationships to land. They help illuminate questions regarding the interpretation of the Treaty, including what would be necessary in order to implement it in accordance with its signatories’ understandings.<br>Graduate<br>0398, 0740
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Seymour, Janine R. "Manitoo Mazina'igan: Anishinaabe legal analysis of Treaty No. 3." 2016. http://hdl.handle.net/1993/31039.
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Historical Treaties entered into with Indigenous peoples are often a source of conflict. This conflict is connected to treaty implementation, which tends to be at the sole discretion of the domestic jurisdiction. Accordingly, a one-sided interpretation of a two-sided agreement is a problematic approach.
This thesis will explore key concepts of Indigenous law, in relation to the historical Treaties made with the Crown. Particular emphasis will be on the Anishinaabe in Treaty No. 3 in Turtle Island, the State now known as Canada. Indigenous law will be grounded in widely accepted international law principles, which may allow for further insight by the Treaty partners. Through grounding the Indigenous perspective of the true spirit and original intent of the Treaties, explanation can be drawn out and further understanding between the parties will occur. Mutual understanding, along with respect, is part of the foundation to the reconciliation process of the relationship between Indigenous and non-Indigenous peoples.<br>February 2016
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Mills, Aaron James (Waabishki Ma’iingan). "Miinigowiziwin: all that has been given for living well together: one vision of Anishinaabe constitutionalism." Thesis, 2019. http://hdl.handle.net/1828/10985.
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Ending colonialism requires the revitalization of not only indigenous systems of law, but also the indigenous legalities of which they form part. This means that Canada’s unique form of liberal constitutionalism cannot serve as the constitutional framework within which indigenous law is revitalized. Rather, we shall have to advert to the fact that indigenous law was and is generated by unique indigenous legal processes and institutions, which find their authorization in unique indigenous constitutional orders, which are in turn legitimated by indigenous peoples’ unique and varied creation stories. Through the gifts of diverse Anishinaabe writers and orators, and through work with my circle of elders, with aadizookaanan, in community, and on the land, I present one view of Anishinaabe legality. I give special emphasis to its earth-centric ‘rooted’ form of constitutionalism, which is characterized by mutual aid and its correlate structure, kinship.
In the second half, I examine the problem of colonial violence in contemporary indigenous-settler relationships. I identify two principles necessary for indigenous-settler reconciliation and I consider how commonly proposed models of indigenous-settler relationship fare against them. I conclude that one vision of treaty, treaty mutualism—which is a form of rooted constitutionalism—is non-violent to indigenous peoples, settler peoples and to the earth. Finally, I consider counter-arguments on themes of fundamentalism, power, and misreading.<br>Graduate
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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 water governance in their communities; and 4) identifying culturally appropriate opportunities for shared learning about their connection to water and their role in its governance. Recommendations include: creating roles for Aboriginal women in new and existing governance structures, greater inclusion of Métis perspectives in Common Ground activities, and incorporation of Aboriginal water knowledge in school curricula and tourism resources.
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Bird, Christine. "Indigenous women's governance & the doorways of consent." Thesis, 2020. http://hdl.handle.net/1828/11744.
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The purpose of this research is to identify models of Indigenous governance: that respects Indigenous women’s ability to govern, are grounded in a sacred relationship with the land and water, and engage language and culture to guide the process. Focusing on two distinct land-based resurgence movements, including the Áse Ti Tewá:ton Program in the Onkwenhonwe (Mohawk) community of Akwesasne; and the Hui Mālama ike Ala ‘Ūlili Program in the Kanaka community of Koholālele in Pa‘auilo (Hāmākua, Hawai‘i), it is the intention of this research to understand how these communities are consciously and critically engaging ways that restore their sacred relationship to the land and water; the manner in which they are developing sustainable practices that restore traditional food and educational systems; and methods of developing the critical skills needed to address a contemporary colonial reality. Research considers existing scholarship, community-based practice and Indigenous knowledge to create an understanding of the traditional/ancestral governance practices being generated through these land-based resurgence movements. Through a comparative analysis, this research reveals how each of these communities is using Indigenous language, culture and their relationship to the land as a foundation for restoring ancestral ways of thinking, being and doing, that underlie a traditional governance model. The teachings I have gained through doing this research have given me an understanding of community-based strategies that we can use to move away from an external, violent, dependency-creating style of governance that is consistent with western political approaches to a system of Indigenous governance that upholds Indigenous traditions of agency, leadership, decision-making and diplomacy.<br>Graduate<br>2021-03-31
Books on the topic "Anishinaabe Law"
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Johnston, Darlene. Aboriginal law of the Northeast: Anishinabek and Haudenosaunee legal traditions : a source book. Faculty of Law, University of Toronto, 2006.
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Johnston, Darlene. Aboriginal law of the Northeast: Anishinabek and Haudenosaunee legal traditions : a source book. Faculty of Law, University of Toronto, 2006.
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Nation, Anishinabek. Anishinabek Nation agreement-in-principle with respect to governance. Indian and Northern Affairs Canada], 2007.
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Breathing life into the Stone Fort Treaty: An Anishinabe understanding of Treaty One. Purich Pub., 2013.
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Fletcher, Matthew L. M. Against Indian Hating: An Anishinaabe Political Philosophy. Fulcrum Publishing, 2020.
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John, Borrows. Part I Constitutional History, A Indigenous Legal Systems and Governance, Ch.2 Indigenous Constitutionalism: Pre-existing Legal Genealogies in Canada. Oxford University Press, 2017. http://dx.doi.org/10.1093/law/9780190664817.003.0002.
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This chapter examines aspects of Canada’s constitution related to its Indigenous roots. It explores the different ways in which Indigenous peoples in Canada possessed constitutional structures prior to European arrival. Indigenous constitutionalism has provided standards through which Indigenous societies have resisted or engaged with the broader Canadian state. Traditions of Indigenous constitutionalism are varied and diverse because they developed in diverse ecological spaces over vast epochs of time. This vast range of Indigenous constitutional practices has contributed to Canada’s broader constitutional order in many ways. Inuit, Métis, Mikmaq, Haudenosaunee, Anishinaabe, Cree, Secwepmec, and Gitksan constitutional traditions are reviewed to illustrate these themes.
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Kalman, Bobbie, and Niki Walker. Life in an Anishinabe Camp (Native Nations of North America). Crabtree Children's Books, 2002.
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Rohde, Melissa. Labor and Leisure in the “Enchanted Summer Land”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037153.003.0009.
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Using industrial survey reports, this chapter shows how the entrepreneurial adaptation of Anishinaabe women at Lac Courte Oreilles and Lac du Flambeau in Wisconsin between 1900 and 1940, are vital to the economic transformation from a dependency on extractive logging resource industry to service-based tourism. Women's work within tourism, provisioning a diverse range of services and activities, usefully erodes formerly paternalistic or narrow conceptions of work and workplace. Tourism brought small freedoms by offering a new source of revenue without requiring Native women to conform to the government's program of stamping out what it considered the dangerous and backward aspects of American Indian culture.
Book chapters on the topic "Anishinaabe Law"
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Craft, Aimée, Deborah McGregor, Rayanna Seymour-Hourie, and Sue Chiblow. "Decolonizing Anishinaabe nibi inaakonigewin and gikendaasowin research." In Decolonizing Law. Routledge, 2021. http://dx.doi.org/10.4324/9781003161387-3.
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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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Servais, Olivier. "16. Le discours comme ruse. Stratégies de résistance des Anishinaabeg face aux velléités des missions chrétiennes. (Le cas de la réserve indienne de l'île Walpole, 1844-1850)." In Les raisons de la ruse. La Découverte, 2004. http://dx.doi.org/10.3917/dec.latou.2004.01.0299.
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