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Traditional Ojibwa Religion and Its Historical Changes
Describes & analyzes traditional Ojibwa religion (TOR) & the changes it has undergone through the last three centuries. Emphasizes the influence of Christian missions (CM) to the Ojibwas in effecting religious changes, & examines the concomitant changes in Ojibwa culture & environment through the historical period. Contents: Review of Sources; Criteria for Determining what was TOR; Ojibwa History; CM to the Ojibwas; Ojibwa Responses to CM; The Ojibwa Person, Living & Dead; The Manitos; Nanabozho & the Creation Myth; Ojibwa Relations with the Manitos; Puberty Fasting & Visions; Disease, Health, & Medicine; Religious Leadership; Midewiwin; Diverse Religious Movements; & The Loss of TOR. Maps & charts.
Sacred Feathers
Much of the ground on which Canada’s largest metropolitan centre now stands was purchased by the British from the Mississauga Indians for a payment that in the end amounted to ten shillings. Sacred Feathers (1802–1856), or Peter Jones, as he became known in English, grew up hearing countless stories of the treachery in those negotiations, early lessons in the need for Indian vigilance in preserving their land and their rights. Donald B. Smith’s biography of this remarkable Ojibwa leader shows how well those early lessons were learned and how Jones used them to advance the welfare of his people. A groundbreaking book, Sacred Feathers was one of the first biographies of a Canadian Aboriginal to be based on his own writings – drawing on Jones’s letters, diaries, sermons, and his history of the Ojibwas – and the first modern account of the Mississauga Indians. As summarized by M.T. Kelly in Saturday Night when the book was first published in 1988, “This biography achieves something remarkable. Peter Jones emerges from its pages alive. We don’t merely understand him by the book’s end: we know him.”
Humanities
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Centering Anishinaabeg Studies
For the Anishinaabeg people, who span a vast geographic region from the Great Lakes to the Plains and beyond, stories are vessels of knowledge. They are bagijiganan, offerings of the possibilities within Anishinaabeg life. Existing along a broad narrative spectrum, from aadizookaanag (traditional or sacred narratives) to dibaajimowinan (histories and news)—as well as everything in between—storytelling is one of the central practices and methods of individual and community existence. Stories create and understand, survive and endure, revitalize and persist. They honor the past, recognize the present, and provide visions of the future. In remembering, (re)making, and (re)writing stories, A...
Sweet Treats around the World
From apple pie to baklava, cannoli to gulab jamun, sweet treats have universal appeal in countries around the world. This encyclopedia provides a comprehensive look at global dessert culture. Few things represent a culture as well as food. Because sweets are universal foods, they are the perfect basis for a comparative study of the intersection of history, geography, social class, religion, politics, and other key aspects of life. With that in mind, this encyclopedia surveys nearly 100 countries, examining their characteristic sweet treats from an anthropological perspective. It offers historical context on what sweets are popular where and why and emphasizes the cross-cultural insights thos...
Shopping All the Way to the Woods
A fascinating history of the profitable paradox of the American outdoor experience: visiting nature first requires shopping No escape to nature is complete without a trip to an outdoor recreational store or a browse through online offerings. This is the irony of the American outdoor experience: visiting wild spaces supposedly untouched by capitalism first requires shopping. With consumers spending billions of dollars on clothing and equipment each year as they seek out nature, the American outdoor sector grew over the past 150 years from a small collection of outfitters to an industry contributing more than 2 percent of the nation's economic output. Rachel S. Gross argues that this success was predicated not just on creating functional equipment but also on selling an authentic, anticommercial outdoor identity. In other words, shopping for the woods was also about being--or becoming--the right kind of person. Demonstrating that outdoor culture is commercial culture, Gross examines Americans' journey toward outdoor expertise by tracing the development of the nascent outdoor goods industry, the influence of World War II on its growth, and the boom years of outdoor businesses.
We are at Home
In this collection of more than 200 stunning and storied photographs, ranging from daguerreotypes to studio portraits to snapshots, historian Bruce White explores historical images taken of Ojibwe people through 1950 and considers the negotiation that went on between the photographers and the photographed-and what power the latter wielded. Ultimately, this book tells more about the people in the pictures-what they were doing on a particular day, how they came to be photographed, how they made use of costumes and props-than about the photographers who documented, and in some cases doctored, views of Ojibwe life.
Children on Campus
Among other developments on campuses in the decade of the 1960's, day care programs seemed to be burgeoning. From both personal experience and reading newspapers, the campus observer could easily gain the impression that such programs were sweeping the campuses. A brief inquiry revealed that reasonably accurate and systematically gathered information to support--or correct--such impressions did not exist. Nor was information available to those planning to develop such programs, or to develop policy for multi-campus systems, on the operational features of such programs as were existent. This situation stimulated undertaking a survey of "day care" in the Spring of 1971. The survey involved a systematic, random sample of 310 senior, coeducational, accredited colleges and universities in the United States. The sample was selected from the 1,093 such institutions in the Nation in 1970. Data reported on programs in the sample allowed calculating national estimates--estimates pertaining to the almost 1,100 institutions of higher education sampled.
Bulletin
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