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Our Knowledge Is Not Primitive
Traditional Anishinaabe (Ojibwe or Chippewa) knowledge, like the knowledge systems of indigenous peoples around the world, has long been collected and presented by researchers who were not a part of the culture they observed. The result is a colonized version of the knowledge, one that is distorted and trivialized by an ill-suited Eurocentric paradigm of scientific investigation and classification. In Our Knowledge Is Not Primitive, Wendy Makoons Geniusz contrasts the way in which Anishinaabe botanical knowledge is presented in the academic record with how it is preserved in Anishinaabe culture. In doing so she seeks to open a dialogue between the two communities to discuss methods for decol...
THE ENGLISH WHEATS
This book is perhaps the most comprehensive ever written about the English Wheats. The author has researched ancient records including manorial rolls, heraldic visitations, the earliest wills and church records to find as many references as possible to the Wheat name. The result is a fascinating story about the evolution of the Wheats from peasants in 14th century England to merchants, lawyers, landowners, baronets, other professionals, as well as to agricultural labourers and industrial workers, through to the end of the 19th century. The links to Shakespeare, the Churchills, the Titanic and royalty amongst others, and the origins of the Wheat name and coat of arms will be of interest to anyone who bears the Wheat name. The comprehensive family charts by town and county, some reaching as far back as the 16th century, will be useful to those who are researching their own English Wheat roots.
Decolonizing Botanical Anishinaabe Knowledge
The purpose of this research is to study the colonization of botanical anishinaabe-gikendaasowin, anishinaabe knowledge, so that it can be decolonized, reclaimed, and made useful to programs revitalizing anishinaabe language and culture. Anishinaabe, or Anishinaabeg in the plural, is the self-designation of the American Indian people who are commonly referred to in English as the Chippewa, Ojibway, Ojibwa, or Ojibwe. A fair amount of information about how the Anishinaabeg work with plants and trees has been recorded by researchers in various fields, including anthropology and ethnobotany; however, much of this information has been colonized. Through both their elicitation of this information...
Statement of Disbursements of the House as Compiled by the Chief Administrative Officer from ...
Covers receipts and expenditures of appropriations and other funds.
Nontimber Forest Products in the United States
A quiet revolution is taking place in America's forests. Once seen primarily as stands of timber, our woodlands are now prized as a rich source of a wide range of commodities, from wild mushrooms and maple sugar to hundreds of medicinal plants whose uses have only begun to be fully realized. Now as timber harvesting becomes more mechanized and requires less labor, the image of the lumberjack is being replaced by that of the forager. This book provides the first comprehensive examination of nontimber forest products (NTFPs) in the United States, illustrating their diverse importance, describing the people who harvest them, and outlining the steps that are being taken to ensure access to them....
Reconciliation in a Michigan Watershed
Like many American urban waterways, Ken-O-Sha has been in decline for nearly two hundred years. Once life-supporting, the waterway now known as Plaster Creek is life-threatening. In this provocative book, scholars and environmentalists Gail Gunst Heffner and David P. Warners explore the watershed’s ecological, social, spiritual, and economic history to determine what caused the damage, and describe more recent efforts to repair it. Heffner and Warners provide insight into the concept of reconciliation ecology, as enacted through their group, Plaster Creek Stewards,who together with community partners refuse to accept the status quo of a contaminated creek unfit for children’s play, severely reduced biological diversity, and environmental injustices. Their work reveals that reconciliation ecology needs to focus not only on repairing damaged human–nature relationships, but also on the relationships between people groups, including Indigenous North Americans and the descendants of European colonizers.
Wetlands
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