Muinji J Becomes A Man

Grade level: 3, 4, 5, e, p, i.

"There is no such thing as 'the ivory tower.' Rather, there sit side by side numerous windowless towers of knowledge, each seeming to have only a small entrance and no discernable exit." -Paul Martin Multilingual, multicultural, and vast, Canada enjoys a rich diversity of literatures. So, why does "Canadian Literature," as it has been taught, fail to encompass a common geography, history, and government, yet reveal the diverse experiences of its immigrants, long-term residents, and original peoples? Martin's research-interviews with 95 professors in 27 universities-maps the institutional chasms in communication and the nature of their persistence. His own example of venturing out from his "tower" to dialogue with colleagues shows a way toward cultivating a conception of the literatures of Canada that is expansive and inclusive. Canadianists, professors of English, French, Postcolonial and Comparative Literatures, and leaders in education will profit from Martin's frank investigations.

Native Americans and Canadians are largely romanticised or sidelined figures in modern society. Their spirituality has been appropriated on a relatively large scale by Europeans and non-Native Americans, with little concern for the diversity of Native American opinions. Suzanne Owen offers an insight into appropriation that will bring a new understanding and perspective to these debates. This important volume collects together these key debates from the last 25 years and sets them in context, analyses Native American objections to appropriations of their spirituality and examines 'New Age' practices based on Native American spirituality. The Appropriation of Native American Spirituality includes the findings of fieldwork among the Mi'Kmaq of Newfoundland on the sharing of ceremonies between Native Americans and First Nations, which highlights an aspect of the debate that has been under-researched in both anthropology and religious studies: that Native American discourses about the breaking of 'protocols', rules on the participation and performance of ceremonies, is at the heart of objections to the appropriation of Native American spirituality.

Muinji'j has been waiting all his life to make this trip with his grandfather-a trip to the city to sell rich otter, beaver and muskrat pelts and bring back supplies to the village. It's a long expedition that tests Muinji'j's reserves of strength, patience and maturity. Just as he thinks he and his niskamij have faced all of their challenges, the worst happens-his naskamij falls ill. Although Muinji'j gathers the medicine his grandfather asks for, it doesn't help fast enough. Both of them realize that there is only one solution: Muinji'j must continue the jou ey alone. He must face the challenges and mysteries of a city he has never seen, and retu to help his grandfather as well as his village that relies on him. Saqamaw Mi'sel Joe is the chief of the Miawpukek Mi'kamawey Mawi'omi - Conne River Mi'kmaq Tribal Nation in Newfoundland. The Miawpukek Band Reserve, which is the only one recognized in Newfoundland, has an on reserve population of approximately 700 people. The reserve is located on the south east shore of Newfoundland. The reserve covers an area of some 14 square miles. It lies 560 km from the capital city of St. John's and 180 km from the nearest services center, Grand Falls. Saqamaw Mi'sel Joe was bo in Miawpukek on June 4, 1947 into a strong Mi'kmaq family; both his grandfather and uncle have held the office of hereditary Saqamaw. He has been educated in all the Mi'kmaq ways and traditions. Currently, Mi'sel Joe is in his fourth consecutive two-year term as Administrative Chief. He is also the spiritual leader of his people. In this capacity he has gained recognition provincially, nationally and inte ationally, particularly in the area of spiritual healing. He lives together with his wife Colletta and granddaughter Ansalewit at Miawpukek First Nation in Newfoundland. Muinji'j Becomes a Man is his first book.

"In 1822, William Epps Cormack sought the expertise of a guide who could lead him across Newfoundland in search of the last remaining Beothuk camps on the island. In his journal, Cormack refers to his guide only as 'My Indian.' Now, almost two hundred years later, Mi'sel Joe and Sheila O'Neill reclaim the story of Sylvester Joe, the Mi'kmaq guide engaged by Cormack.... My Indian follows Sylvester Joe from his birth (in what is now known as Miawpukek First Nation) and early life in his community to his journey across the island with Cormack." -- back cover.