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.

We find our way forward by going back. The invented history of the Western world is crumbling fast, Anishinaabe writer Patty Krawec says, but we can still honor the bonds between us. Settlers dominated and divided, but Indigenous peoples won't just send them all "home." Weaving her own story with the story of her ancestors and with the broader themes of creation, replacement, and disappearance, Krawec helps readers see settler colonialism through the eyes of an Indigenous writer. Settler colonialism tried to force us into one particular way of living, but the old ways of kinship can help us imagine a different future. Krawec asks, What would it look like to remember that we are all related? How might we become better relatives to the land, to one another, and to Indigenous movements for solidarity? Braiding together historical, scientific, and cultural analysis, Indigenous ways of knowing, and the vivid threads of communal memory, Krawec crafts a stunning, forceful call to "unforget" our history. This remarkable sojourn through Native and settler history, myth, identity, and spirituality helps us retrace our steps and pick up what was lost along the way: chances to honor rather than violate treaties, to see the land as a relative rather than a resource, and to unravel the history we have been taught.

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.'

Native American Rhetoric is the first book to explore rhetorical traditions from within individual Native communities and Native languages. The essays set a new standard for how rhetoric is talked about, written about, and taught. The contributors argue that Native rhetorical practices have their own interior logic, which is grounded in the morality and religion of their given traditions. Once we understand the ways in which Native rhetorical practices are rooted in culture and tradition, the phenomenological expression of the speech patterns becomes clear. The value of Native communities and their languages is underlined throughout the essays. Lawrence W. Gross and the contributors successfully represent several, but not all, Native communities across the United States and Mexico, including the Haudenosaunee, Anishinaabe, Choctaw, Nahua, Chickasaw and Chicana, Tohono O’odham, Navajo, Apache, Hupa, Lower Coast Salish, Koyukon, Tlingit, and Nez Perce. Native American Rhetoric will be an essential resource for continued discussions of Native American rhetorical practices in and beyond the discipline of rhetoric.

Indigenous methodologies have been silenced and obscured by the Western scientific means of knowledge production. In a challenge to this colonialist rejection of Indigenous knowledge, Anishinaabe researcher Kathleen Absolon examines the academic work of fourteen Indigenous scholars who utilize Indigenous worldviews in their search for knowing. Through an examination not only of their work but also of their experience in producing that work, Kaandossiwin describes how Indigenous researchers re-theorize and re-create methodologies. Understanding Indigenous methodologies as guided by Indigenous paradigms, worldviews, principles, processes and contexts, Absolon argues that they are wholistic, relational, inter-relational and interdependent with Indigenous philosophies, beliefs and ways of life. In exploring the ways Indigenous researchers use Indigenous methodologies within mainstream academia, Kaandossiwin renders these methods visible and helps to guard other ways of knowing from colonial repression. Due to a printing error, the last page of Kaandossiwin was not included in the book. Please download a pdf version of this page. We sincerely apologize for any inconvenience.

In this introduction to the Anishinaabe tradition of totem animals, young children explain why they identify with different creatures such as a deer, beaver or moose. Delightful illustrations show the children wearing masks representing their chosen animal, while the few lines of text on each page work as a series of simple poems throughout the book. In a brief author’s note, Danielle Daniel explains the importance of totem animals in Anishinaabe culture and how they can also act as animal guides for young children seeking to understand themselves and others.

Bawaajimo: A Dialect of Dreams in Anishinaabe Language and Literature combines literary criticism, sociolinguistics, native studies, and poetics to introduce an Anishinaabe way of reading. The four Anishinaabe authors discussed in the book, Louise Erdrich, Jim Northrup, Basil Johnston, and Gerald Vizenor, share an ethnic heritage but are connected more clearly by a culture of tales, songs, and beliefs.

Vine Deloria, Jr., leading Native American scholar and author of the best-selling God is Red, addresses the conflict between mainstream scientific theory about our world and the ancestral worldview of Native Americans. Claiming that science has created a largely fictional scenario for American Indians in prehistoric North America, Deloria offers an alternative view of the continent's history as seen through the eyes and memories of Native Americans. Further, he warns future generations of scientists not to repeat the ethnocentric omissions and fallacies of the past by dismissing Native oral tradition as mere legends.

Pathways for Remembering and Recognizing Indigenous Thought in Education is an exploration into some of the shared cross-cultural themes that inform and shape Indigenous thought and Indigenous educational philosophy.