dc.contributor.advisor	Dell, Colleen A.	en_US
dc.contributor.committeeMember	Wotherspoon, Terry	en_US
dc.contributor.committeeMember	Cannon, Martin	en_US
dc.contributor.committeeMember	Carlson, Keith	en_US
dc.contributor.committeeMember	Monture, Patricia A.	en_US
dc.creator	McGuire, Patricia D	en_US
dc.date.accessioned	2013-10-04T12:00:15Z
dc.date.available	2013-10-04T12:00:15Z
dc.date.created	2013-09	en_US
dc.date.issued	2013-10-03	en_US
dc.date.submitted	September 2013	en_US
dc.description.abstract	There is a need to explore how Indigenous knowledge(s) relates to Anishinaabe ongoing resilience. I do this by telling the story of my home and privileging Anishinaabe Gikeedaasiwin, which means Anishinaabe knowledge. This study investigates socio-cultural knowledge(s) of the Lake Nipigon and Lake Superior region in Northern Ontario by using storytelling as a culturally specific research method. A multi-layered reflexivity approach combined with grounded theory act as the basis for a discussion of Anishinaabe ontology and epistemology. The sociology of knowledge provides the framework for critiques of modernist hegemonic knowledge. This study offers a nuanced view of Anishinaabe ways of knowing by considering Anishinaabe writers Patrick McGuire Sr. and Norval Morriseau. Arising from these stories are conceptual thematic understandings which included: The land and relationships to the land are foundational. Eshkakimikwe Giikeedaasiwin – Relational understandings and this is land based knowledge; The relationship between land, spirit and the Anishinaabe - Kiimiingona manda Giikeedaasiwin are part of the original instructions given to the Anishinaabe: There are multiple realities which are accessible by physical and spiritual means. Manidoo Waabiwin – seeing in a spirit way and Kiimiingona manda Giikeedaasiwin are part of the original instructions given to the Anishinaabe are evident; There are cycles of life and the land is sustaining to people. Muskiki Aki means medicine land which provides life; Anishinaabe values of responsibility and obligation are recognized. Gnawaaminjigewin is the responsibility to look, to see, to witness; There is a need to maintain and continue relationships in the world. Bzindamowin is learning by listening and the relational practice of a good life, Mino Bimaadiziwin; and Anishinaabe values relating to transformation, renewal, reciprocity and sharing to maintain life. Manitou Minjimendamowin means spirit memory, teachings on how to live life and Bzindamowin, that is learning by listening, is reflected. This study argued that exploring the survival and resurgence of Anishinaabe knowledge(s) can set different directions for the social renewal and transformation of Anishinaabe societies. This is an important understanding in any future development and social change, and especially resource development directly involving the land.	en_US
dc.identifier.uri	http://hdl.handle.net/10388/ETD-2013-09-1212	en_US
dc.language.iso	eng	en_US
dc.subject	Anishinaabe, Metis, Indigenous, knowledge, resilience, grounded, reflexivity, sociology of knowledge	en_US
dc.title	Anishinaabe giikeedaasiwin – Indigenous knowledge: an exploration of resilience	en_US
dc.type.genre	Thesis	en_US
dc.type.material	text	en_US
thesis.degree.department	Sociology	en_US
thesis.degree.discipline	Sociology	en_US
thesis.degree.grantor	University of Saskatchewan	en_US
thesis.degree.level	Doctoral	en_US
thesis.degree.name	Doctor of Philosophy (Ph.D.)	en_US

Anishinaabe giikeedaasiwin – Indigenous knowledge: an exploration of resilience

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