ACTIVITY 1-5
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UNIT 1
ACTIVITY 1
What is indigenous studies?
Indigenous studies refers to the study of the original inhabitants of a particular land. It
involves gaining deeper understanding and knowledge on their cultures, history,
tradition, languages, and contemporary issues Indigenous peoples face today.
Indigenous studies comprises of cultural understanding through art, music, and spiritual
beliefs. It paves the way for settlers to expand their scope of thinking and teaches ways
on how to respect the land they reside on and the people that take care of it.
One of the key aspects of Indigenous studies is promoting racial and cultural sensitivity
by debunking stereotypes and promoting justice and equality for Indigenous peoples.
The goal of the area of Indigenous Studies is to eliminate misconceptions, improve
cultural sensitivity and understanding, and support the empowerment and welfare of
Indigenous peoples. In many regions of the world where Indigenous populations exist, it
is also vital for promoting conversations on reconciliation, decolonization, and
Indigenous rights.
UNIT 2
ACTIVITY 3
Based on your readings, discuss the following questions:
Identify and discuss the philosophy of burning in Indigenous agriculture.
The suppression of fires in Western society stems from the notion that nature can be
controlled. Many indigenous groups regard the use of fire as a spiritual responsibility to
the earth, a tool given to humans to perform caring tasks for the soil and to promote
global rebirth.
What were the goals of Indigenous burning?
Indigenous peoples modified the environment with fire to ensure their own survival. The
primary result of fire use was the deliberate development of a mosaic of habitat patches,
which ensured a productive and diverse landscape and hence enhanced food security.
Outline the evidence shared to support Kimmerer & Lake's (2001) assertions.
Notes, journals, and oral tradition all contain stories about burning by Indigenous
peoples. Western scientists, who are often trained in the interpretation of quantitative
data, do not readily accept these qualitative, anecdotal sources. Although forced
assimilation and time have erased much traditional knowledge, much of it still exists in
the oral traditions and customs of modern aboriginal groups, who are frequently
consulted as equal partners in land management (Kimmerer and Lake, 2001).
UNIT 3
ACTIVITY 2
Mi'kmaq
1.
According to the Mi'kmaq, what are the three parts of the spark of life in living
things?
-
a form that decays and disappears after death;
-
a mntu or spark that travels after death to the lands of the souls;
-
and the guardian spark or spirits that aid people during their earth walk
2.
Were they migratory or settled peoples at the time of contact?
They were neither migratory or settled peoples.
3.
According to RCAP, how does their creation story connect to their way of being?
Their creation stories serves as advice for their future generations as well as
conveying a specific narrative.
Haudenosaunee (Iroquis)
1.
Approximately when did they make contact with Cartier?
They made contact in Cartier’s explorations in 1535.
2.
Describe how their society was documented, highlighting the features that make
up their way of being.
To achieve an in-depth understanding of early relations, Fenton concludes that
ethnohistory is best served by combining insights from contemporary accounts of
Indigenous peoples' knowledge in their culture with documentary records that are
fragmentary and sometimes blatantly biased by the political or economic motives
of the colonial participants. The Haudenosaunee have a very different standard
for determining the authenticity and authority of oral traditions that they practice
today.
3.
What role did the Confederacy play in their diplomacy?
In addition to preventing conflict among its member nations, the confederacy
protected its area against outside threats. All the resources they required to
sustain themselves were abundant in their surroundings. As a result, they were in
a favorable position to participate in trade and politics with colonists and colonial
administrations due to their geographic, political, and economic positions.
4.
What is the Law of Great Peace?
The Law of Great Peace is a constitution that established a democracy between
five Iroquois-speaking tribes--the Seneca, Cayuga, Oneida, Onondaga, and
Mohawk. The Iroquois Confederacy, a collection of five nations, was founded in
or around 1450.
Niitsitapi (Blackfoot)
1.
What happens at the Annual Many Lodges Gathering?
Each significant warrior, religious, women's, children's, and police societies held
their own distinct and particular ceremonies during these types of events. It was
a time for spiritual purification and rejuvenation, as well as the fulfillment of vows
made to the Creator on behalf of a family member. These rituals were conducted
in the main Sundance lodge, which was positioned in the center of the enormous
circle of teepees. It was also a chance to see long-lost family members. The
young adults were courting each other at the time.
2.
What role does the sacred pipe hold in Niitsitapi's spiritual beliefs?
The Sacred Pipe linked man to his Maker, to the planet, animal, plant and spirit
worlds, to his fellow human beings, and to himself. It created unity and harmony
between all the powers of the universe and joined them in prayer. Smoke from
the Sacred Pipe, which carried prayers and offerings to the Creator, were helped
on their way by the thunderbirds, with the eagle at the apex of the thunderbirds.
Smoking and touching the pipe were acts of consecration and imparted peace
and truth to all who touched it and partook of the ceremony.
3.
How was the buffalo the basis of their economy?
The buffalo is the basis of their economy. Working tools, drinking vessels,
storage containers, shields, transportation equipment, and shelter were all
provided by buffalo; an ordinary lodge or teepee would need about fifteen buffalo
hides. The hides of buffalo and other large game were used to make clothing; the
leather was tanned and treated until it was supple and soft.
4.
How were their leaders decided?
Although they were not chosen for public office, leaders were awarded for their
services to the band, the country, and themselves for their strength, integrity, and
knowledge.
5.
Describe how their Chiefs ruled.
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A chief could receive and maintain his status only by lavish generosity to the
unfortunate. Therefore, charity, next to a fine war record was the basis for
achieving and maintaining high standing. Especially among the Blackfoot tribes,
a man aspiring to become a leader sought to outshine his competitors by his
feasts and presents given to others, even at the cost of self-impoverishment.
Once selected, he was expected to give away with one hand what he had
obtained with the other.
Pacific Northwest Coast
1.
Name the distinct language families found in the northwest coast region.
Tlingit, Tsimshian (including Nisg_a'a and Gitksan), Haida, Nuxalk (Bella Coola),
Kwakwa ka'wakw (formerly known as Kwakiutl), Nootka and Salish.
Kwakwa ka'wakw
1.
What did/do the Kwakwa ka'wakw use cedar bark for in their culture?
Other than building houses, the Kwakwa ka'wakw made use of cedar wood and
bark. Canoes with lengths ranging from two to twenty meters were hollowed out
of single wood and steamed to increase their width. Cedar planks were also
utilized to construct a variety of containers. Bentwood boxes were created by
cutting a plank precisely on both sides, heating it to make it flexible, and bending
it to a ninety-degree angle.
2.
Describe a potlatch, including why they were convened, what happened at these
events, and who was present.
Potlatches gave ceremonial opportunities to acknowledge and confirm this social
order. They met to lament funerals, bestow names, wash away the shame of
accidents or ceremonial blunders, recognize succession to titles and economic
rights, and recognize marriages and divorces. The chief hosting the potlatch had
the ability to call the feast and collect surplus commodities from clan members to
feed the visitors and distribute gifts, but his ceremonial position gave him no
authority over members. Being a wonderful host and being kind earned respect
not only for the chief but also for his clan members. Although the chief could not
command, he did have influence over choices concerning village defense or the
well-being of members, although these were usually made in conjunction with
other ranking members of the family and/or leaders of other clans represented in
the village.
3.
Why is oolican oil significant?
Oolichan grease was a highly prized substance that may be distributed or
ceremonially burned at the feast. The oolichan is a smelt family member; the fish
is gathered in large quantities and pressed to extract the oil, which is valuable as
a preservative for other foods and as a condiment. Oolichan oil was a major item
traded between coastal peoples and those living in what is now British Columbia.
Inuit
1.
What do the Inuit call the people before them, and when did they arrive?
These earlier people, called Dorset by archaeologists and Tunit by Inuit, were the
descendants of an earlier migration, around 2500 BC, that also originated in
Alaska or Siberia.
2.
List the animals the People of the Thule period harvested from the Tundra.
People of the Thule culture harvested whale, seal, and walrus from the sea and
caribou and musk-ox from the land, and they supplemented this diet with
waterfowl and fish.
3.
Name the elements of technology used by the Inuit at the time of contact.
The snow house or igloo, clothing made of caribou, seal, and other animal skins,
and the kayak are elements of technology used widely by Inuit in the early years
of European contact. The making of snow houses and clothing are described in
the accompanying boxes.
4.
What are the nine distinct culture groups regions of the Inuit?
A publication of the Canadian Museum of Civilization suggests that distinct Inuit
culture groups can be identified with nine regions: Labrador, Arctic Quebec,
Southern Baffin Island, Northern Baffin Island and Foxe Basin, Southampton
Island, Western Hudson Bay and the Barren Grounds, Central Arctic Coast,
Mackenzie Delta, and the High Arctic.
5.
Who had the earlier point of contact?
Iroquoian peoples had the earlier point of contact.
UNIT 4
ACTIVITY 2
Using Farrell Racette (2012) answer the following prompts;
1.
Describe the roles of women in York Factory in the early 1800s.
Women clean and put into a state of preservation all beaver and otter skins
brought by the Indians undried and in bad condition—they prepare line for
snowshoes and knit them also without which your honor’s servants could not give
efficient opposition to the Canadian traders. They make leather shoes for the
men who are obliged to travel about in search of Indians and furs and are useful
in a variety of other instances—in short they are virtually your honors servants
and as such we hope you will consider them (Racette, 2012).
2.
Identify what women were being contracted to do for the Northwest and
Hudson's Bay Companies both in the Big Houses and out in the fields.
Although planting and harvesting potatoes was expected of “post” women,
contracted “Indian” women supplied additional labor, as indicated by references
scattered throughout the 1872–73 notations:
●
May 25 3 Indian women grubbing.
●
May 28 Four squaws grubbing new ground.
●
May 31 Indian women still grubbing. June 14 Indian women employed
mudding the new shop.
●
July 1 Indian women grubbing and cleaning potatoes.
●
July 6 Indian women employed as yesterday.
●
July 9 The Indian women at odd jobs.
●
July 23 Also some Indian women went down to work at the hay.
●
Sept. 4 The Pisqua women cleaning out the Grease Bin & rendering the
Grease.
●
May 23 Indian women weeding the garden.
The wives and daughters of post families were mostly employed within the
fortified walls. Neighboring Métis women were periodically hired to work inside
the post, while First Nations women from outside the village were hired for more
physically demanding jobs, including those beyond the post's walls (Racette,
2012).
3.
In the transition from Fur Trade to Rural Labourers what type of roles did
women take on in the early 1900s
In 1893, the girls at the Qu'Appelle Industrial School prepared for 200 people, a
total of 600 meals per day (Annual Report 1894: 177). The school placed several
"girls in service... in the best families" in 1901 (Annual Report 1901: 418). The
following subjects were classified as "girl's work": "[T]he girls learn all kinds of
housework, cooking, dairying, laundry work, and make their own clothes and the
majority of the clothes worn by the boys." They help in the garden, milk the cows
in the summer, and have complete control of the chickens" (418). Women and
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girls were still exploited as agricultural laborers, and women used to work in
family groups.
UNIT 5
ACTIVITY 1
1.
History has long privileged the written word over oral history. According to Steeve
(2013), what impact has this had on our collective understanding of the
Haudenosaunee?
The impact of written history over oral history is that ethnocentrism strongly adds
to the racialized version of the same prejudices, which were articulated as
savagery, barbarism, or primitiveness throughout the nineteenth century and
beyond. Historiography would continue to rely on written records while
marginalizing indigenous oral cultures. This would have long-term consequences
for how the Haudenosaunee's history is depicted in the written record (Stevens,
2013).
2.
Identify the three movements associated with the Franco Iroquoin historiographic
tradition.
a.
A generic evolution from the first written reports of the French explorers
and Récollet missionaries in the unfamiliar wilds of Canada,
b.
to the self-conscious compositions by Jesuit missionaries in the Jesuit
Relations,
c.
to the later Jesuit scholars who set out to write the history of New France.
3.
Document the issues with Du Creux's text History of Canada or New France.
Like many New World chroniclers, Du Creux lacked intimate knowledge of his
subject. His sources included not just the immense amount of knowledge
included in the Relations, but also the extensive holdings of travel and
commercial materials available to him in Bordeaux. Du Creux's work, if anything,
benefits from its reliance on the Relations. Another problem is that Du Creux, like
the authors of many New universe myths, constructs a polarized universe of 'our
Indians' and 'evil-doers' just beyond colonial territory. It should be recognized that
Du Creux's historical perspective is primarily ecclesiastical and theological, rather
than political (Stevens, 2013).
References
Racette, S. F. (2017). Nimble fingers and strong backs.
University of Illinois Press
.
https://doi.org/10.5406/illinois/9780252037153.003.0010
Report of the Royal Commission on Aboriginal Peoples, Volume 1: Looking Forward,
Looking Back: 47–87, 1996. http://caid.ca/DRepRoyCommAborigPple.html.
R.W. Kimmerer, F.K. Lake, The Role of Indigenous Burning in Land Management,
Journal
of Forestry
, Volume 99, Issue 11, November 2001, Pages 36–41,
https://doi.org/10.1093/jof/99.11.36
Stevens, S. M. (2013). The historiography of New France and the legacy of Iroquois
internationalism.
Comparative American Studies An International Journal
,
11
(2),
148–165. https://doi.org/10.1179/1477570013z.00000000037