Pictographs like those of the Mi'kmaq can be described as a spatialized writing system that emphasized relationships: between people, between people and nature, between people and non-humans True False
Pictographs like those of the Mi'kmaq can be described as a spatialized writing system that emphasized relationships: between people, between people and nature, between people and non-humans True False
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True or false

Transcribed Image Text:Pictographs like those of the Mi'kmaq can be described as a spatialized writing
system that emphasized relationships: between people, between people and nature,
between people and non-humans
True
False

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The examples below of Mi'kmaq petroglyphs, or pictographs carved on rocks, attest to the material
and spatial qualities of Indigenous writing systems. Pictographic writing systems are not alphabetic,
meaning that they are not oriented by letters representing sounds that combine to form words;
instead, they include images that represent ideas. Indigenous people in the northeast, including
Mi'kmaq people, traced pictographs on rocks as well as on birchbark. Petroglyphs such as the ones
below could serve several purposes: as maps that oriented travelers in place and in stories; as signals
that someone had already traveled along the route; and as territorial markers. For the Mi'kmaq-
whose homelands extend throughout the oceans and northeastern coast of what are now eastern
Canada and the United States, and whose knowledge of river and ocean travel took them along the
east coast as far as what is now Florida-petroglyphs are part of what Abenaki scholar Lisa Brooks
calls a "spatialized writing system" that "represented the relationships between people, between
places, between humans and nonhumans, between the waterways that joined them."I
Europeans observed Mi'kmaq writing systems carefully with the goal of using them to represent
European concepts. Seventeenth-century French priest Chrestien LeClercq developed an ideo-
graphic script, inspired by his observation of older Mi'kmaq writing practices, that spread quickly
in Mi'kmaq communities. LeClercq's goal in developing the script was to translate prayer books
that could be used to convert Mi'kmaq people to Catholicism; his books attest to the influence of
Indigenous writing systems on European practices of translation. Mi'kmaq people used the writing
system for their own ends, which included but were not limited to religious practices.
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Mi'kmaq people made contact with Europeans as early as the sixteenth century, and they
conducted diplomacy with both French and British officials as European nations vied for access
to Indigenous lands and trading networks. Alliances with the French provided some protection
against British settlers and soldiers who sought to claim Mi'kmaq lands. Mi'kmaq leaders continued
diplomacy even when the British founded Halifax, Nova Scotia, in 1749 and Governor Edward
Cornwallis attempted a genocidal campaign to eliminate Mi'kmaq people by offering a bounty to
British settlers for killing them. Treaties made with British, French, and U.S. governments in the
eighteenth and nineteenth centuries protected hunting and fishing rights throughout Mi'kmaq
territories and provided a foundation for more recent court decisions affirming Mi'kmaq sover-
eignty. These protections came after an extended period in which Canada and the U.S. refused to in
honor those treaties and instituted policies to remove Mi'kmaq people from their lands and require
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Mi'kmaq children to attend boarding schools intended to force their assimilation to settler cul-
ture. Mi'kmaq territories currently extend to Newfoundland, St Pierre et Miquelon, Nova Scotia,
New Brunswick, the Magdalen archipelago, and the Gaspé Peninsula of Quebec, with traditional
homelands reaching to the state of Maine in the United States. Alongside this insistence on political
attesting to the ways Mi'kmaq people are keeping their writing systems alive.
sovereignty, Mi'kmaq artists such as Louis Esme Cruz continue to use pictographs in their visual art,
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