Anishinaabe Worldview

A quick reference guide to common Ojibwe terms. Essays and stories about Ojibwe culture.

Very few studies have examined the worldview of the Anishinaabeg from within the culture itself and none have explored the Anishinaabe worldview in relation to their efforts to maintain their culture in the present-day world. This book fills that gap. Focusing mainly on the Minnesota Anishinaabeg, Lawrence Gross explores how their worldview works to create a holistic way of living. However, as Gross also argues, the Anishinaabeg saw the end of their world early in the 20th century and experienced what he calls 'postapocalypse stress syndrome.' As such, the book further explores how the values engendered by the worldview of the Anishinaabeg are finding expression in the modern world as they seek to rebuild their society.

Very few studies have examined the worldview of the Anishinaabeg from within the culture itself and none have explored the Anishinaabe worldview in relation to their efforts to maintain their culture in the present-day world. This book fills that gap. Focusing mainly on the Minnesota Anishinaabeg, Lawrence Gross explores how their worldview works to create a holistic way of living. However, as Gross also argues, the Anishinaabeg saw the end of their world early in the 20th century and experienced what he calls 'postapocalypse stress syndrome.' As such, the book further explores how the values engendered by the worldview of the Anishinaabeg are finding expression in the modern world as they seek to rebuild their society.

Very few studies have examined the worldview of the Anishinaabeg from within the culture itself and none have explored the Anishinaabe worldview in relation to their efforts to maintain their culture in the present-day world. Focusing mainly on the Minnesota Anishinaabeg, Gross explores how their worldview works to create a holistic way of living, which the Anishinaabeg call the Good Life. However, as Gross also argues, the Anishinaabeg saw the end of their world early in the 20th century and experienced what he calls 'postapocalypse stress syndrome.'

A collection of English-language essays about Objiwe culture and history, followed by a bilingual reference guide to common Ojibwe terms, organized by category.

Margaret Noodin explains in the preface of her new poetry collection, What the Chickadee Knows (Gijigijigaaneshiinh Gikendaan), "Whether we hear giji-giji-gaane-shii-shii or chick-a-dee-dee-dee depends on how we have been taught to listen. Our world is shaped by the sounds around us and the filter we use to turn thoughts into words. The lines and images here were conceived first in Anishinaabemowin and then in English. They are an attempt to hear and describe the world according to an Anishinaabe paradigm." The book is concerned with nature, history, tradition, and relationships, and these poems illuminate the vital place of the author’s tribe both in the past and within the contemporary world. What the Chickadee Knows is a gesture toward a future that includes Anishinaabemowin and other indigenous languages seeing growth and revitalization. This bilingual collection includes Anishinaabemowin and English, with the poems mirroring one another on facing pages. In the first part, "What We Notice" (E-Maaminonendamang), Noodin introduces a series of seasonal poems that invoke Anishinaabe science and philosophy. The second part, "History" (Gaa Ezhiwebag), offers nuanced contemporary views of Anishinaabe history. The poems build in urgency, from observations of the natural world and human connection to poems centered in powerful grief and remembrance for events spanning from the Sandy Lake Tragedy of 1850, which resulted in the deaths of more than four hundred Ojibwe people, to the Standing Rock water crisis of 2016, which resulted in the prosecution of Native protesters and, ultimately, the completion of the Dakota Access Pipeline on sacred land. The intent of What the Chickadee Knows is to create a record of the contemporary Anishinaabe worldview as it is situated between the traditions of the past and as it contributes to the innovation needed for survival into the future. Readers of poetry with an interest in world languages and indigenous voices will need this book.

Very few studies have examined the worldview of the Anishinaabeg from within the culture itself and none have explored the Anishinaabe worldview in relation to their efforts to maintain their culture in the present-day world. This book fills that gap. Focusing mainly on the Minnesota Anishinaabeg, Lawrence Gross explores how their worldview works to create a holistic way of living. However, as Gross also argues, the Anishinaabeg saw the end of their world early in the 20th century and experienced what he calls 'postapocalypse stress syndrome.' As such, the book further explores how the values engendered by the worldview of the Anishinaabeg are finding expression in the modern world as they seek to rebuild their society.

Many of the English translations of Indigenous languages that we commonly use today have been handed down from colonial missionaries whose intent was to fundamentally alter or destroy prior Indigenous knowledge and praxis. In this text, author Mark D. Freeland develops a theory of worldview that provides an interrelated logical mooring to shed light on the issues around translating Indigenous languages in and out of colonial languages. In tandem with other linguistic and narrative methods, this theory of worldview can be employed to help root out the reproduction of colonial culture in Indigenous languages and can be a useful addition to the repertoire of tools needed to return to life-giving relationships with our environment. These issues of decolonization are highlighted in the trajectory of treaty language associated with relationships to land and their present-day importance. This book uses the 1836 Treaty of Washington and its contemporary manifestation in Great Lakes fishing rights and the State of Michigan’s 2007 Inland Consent Decree as a means of identifying the role of worldview in deciphering the logics embedded in Anishinaabe thought associated with these relationships to land. A fascinating study for students of Indigenous and linguistic disciplines, this book deftly demonstrates the significance of worldview theory in relation to the logics of decolonization of Indigenous thought and praxis.