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First Nations, Identity, and Reserve Life by Simone Poliandri Pdf
Issues of identity figure prominently in Native North American communities, mediating their histories, traditions, culture, and status. This is certainly true of the Mi?kmaw people of Nova Scotia, whose lives on reserves create highly complex economic, social, political, and spiritual realities. This ethnography investigates identity construction and negotiations among the Mi?kmaq, as well as the role of identity dynamics in Mi?kmaw social relationships on and off the reserve. Featuring direct testimonies from over sixty individuals, this work offers a vivid firsthand perspective on contemporary Mi?kmaw reserve life. Simone Poliandri begins First Nations, Identity, and Reserve Life with a search for the criteria used by the Mi?kmaq to construct their identities, which are traced within the context of their different perceptions of community, tradition, spirituality, relationship with the Catholic Church, and the recent reevaluation of the iconic figure of late activist Annie Mae Aquash. Building on the notions of self-identification and ascribed identity as the primary components of identity, Poliandri argues that placing others at specific locations within the social landscape of their communities allows the Mi?kmaq to define and reinforce their own spaces by way of association, contrast, or both. This identification of others highlights Mi?kmaw people?s agency in shaping and monitoring the representations of their identities. With its theoretical insights, this richly textured ethnography will enhance understanding of identity dynamics among Indigenous communities even as it illuminates the unique nature of the Mi?kmaw people.
L'sitkuk (pronounced elsetkook) is the original name for the Bear River Mi'kmaw community, which is part of the Mi'kmaw First Nation. Nestled close to the Bear River watershed, this tiny native community is regaining its culture, language and identity after hundreds of years of colonialism and assimilation. Living in the area for thousands of years, they were among the first people in Canada to have continuous contact with non-natives. This book preserves the memory of the elders through oral histories and old photographs, and tells who these people are and how they survived, prospered and sustained one another. The stories of everyday life reflect native values and the strong ideal of interconnectedness in the community. Darlene A. Ricker listened to the stories and learned about the traditions and culture of the closely knit Mi'kmaw community at Bear River. From her interviews with elders and young people, she has drawn this poignant oral history.
African Nova Scotian-Mi'kmaw Relations by Paula Madden Pdf
The contents of this book cover the Mi'kmaw people and the descendents of the pre-Confederation black community, racial subjects and human rights, black/Mi'kmaw relations in Nova Scotia, and much more.
Muinji'j Asks Why by Shanika MacEachern,Breighlynn Maceachern Pdf
When seven-year-old Muinji'j comes home from school one day, her Nana and Papa can tell right away that she's upset. Her teacher has been speaking about the residential schools. Unlike most of her fellow students, Muinji'j has always known about the residential schools. But what she doesn't understand is why the schools existed and why children would have died there. Nana and Papa take Muinji'j aside and tell her the whole story, from the beginning. They help her understand all of the decisions that were made for the Mi'kmaq, not with the Mi'kmaq, and how those decisions hurt her people. They tell her the story of her people before their traditional ways were made illegal, before they were separated and sent to reservations, before their words, their beliefs, and eventually, their children, were taken from them.
There’s Something In The Water by Ingrid R. G. Waldron Pdf
In “There’s Something In The Water”, Ingrid R. G. Waldron examines the legacy of environmental racism and its health impacts in Indigenous and Black communities in Canada, using Nova Scotia as a case study, and the grassroots resistance activities by Indigenous and Black communities against the pollution and poisoning of their communities. Using settler colonialism as the overarching theory, Waldron unpacks how environmental racism operates as a mechanism of erasure enabled by the intersecting dynamics of white supremacy, power, state-sanctioned racial violence, neoliberalism and racial capitalism in white settler societies. By and large, the environmental justice narrative in Nova Scotia fails to make race explicit, obscuring it within discussions on class, and this type of strategic inadvertence mutes the specificity of Mi’kmaq and African Nova Scotian experiences with racism and environmental hazards in Nova Scotia. By redefining the parameters of critique around the environmental justice narrative and movement in Nova Scotia and Canada, Waldron opens a space for a more critical dialogue on how environmental racism manifests itself within this intersectional context. Waldron also illustrates the ways in which the effects of environmental racism are compounded by other forms of oppression to further dehumanize and harm communities already dealing with pre-existing vulnerabilities, such as long-standing social and economic inequality. Finally, Waldron documents the long history of struggle, resistance, and mobilizing in Indigenous and Black communities to address environmental racism.
The Mi’kmaq of eastern Canada were among the first indigenous North Americans to encounter colonial Europeans. As early as the mid-sixteenth century, they were trading with French fishers, and by the mid-seventeenth century, large numbers of Mi’kmaq had converted to Catholicism. Mi’kmaw Catholicism is perhaps best exemplified by the community’s regard for the figure of Saint Anne, the grandmother of Jesus. Every year for a week, coinciding with the saint’s feast day of July 26, Mi’kmaw peoples from communities throughout Quebec and eastern Canada gather on the small island of Potlotek, off the coast of Nova Scotia. It is, however, far from a conventional Catholic celebration. In fact, it expresses a complex relationship between the Mi’kmaq, Saint Anne, a series of eighteenth-century treaties, and a cultural hero named Kluskap. Finding Kluskap brings together years of historical research and learning among Mi’kmaw peoples on Cape Breton Island, Nova Scotia. The author’s long-term relationship with Mi’kmaw friends and colleagues provides a unique vantage point for scholarship, one shaped not only by personal relationships but also by the cultural, intellectual, and historical situations that inform postcolonial peoples. The picture that emerges when Saint Anne, Kluskap, and the mission are considered in concert with one another is one of the sacred life as a site of adjudication for both the meaning and efficacy of religion—and the impact of modern history on contemporary indigenous religion.
L' Nuk: the Mi'kmaq of Atlantic Canada by Theresa Meuse Pdf
In L'nu'k: The People, First Nations educator Theresa Meuse traces the incredible lineage of today's Mi'kmaq people, sharing the fascinating details behind their customs, traditions and history. Discover the proper way to make Luski (Mi'kmaq bread), the technique required for intricate quillwork and canoe building, what happens at a powwow and how North America earned its Aboriginal name, Turtle Island.
Chronicled here are 500 years of the complex dynamics of Mi'kmaq culture. This text explores the group as a tribal nation - their ordeals in the face of colonialism and their current struggle for self-determination and cultural revitalization.
History of the Micmac Indians of northeastern North America. Includes descriptions of traditinal social and political systems but focuses primarily on the post-colonization period.
Myth, Symbol and Colonial Encounter by Jennifer Reid Pdf
From the time of the Treaty of Utrecht in 1713, people of British origin have shared the area of New Brunswick, Nova Scotia, and Prince Edward Island (traditionally called Acadia) with Eastern Canada's Algonkian-speaking peoples, the Mi'kmaq. Despite nearly three centuries of interaction, these communities have largely remained alienated from one another. What were the differences between Mi'kmaq and British structures of valuation? What were the consequences of Acadia's colonization for both Mi'kmaq and British people? By examining the symbolic and mythic lives of these peoples, Reid considers the eighteenth- and nineteenth-century roots of this alienation and suggests that interaction between British and Mi'kmaq during the period was substantially determined by each group's fundamental religious need to feel rooted - to feel at home in Acadia.