#ojibwe

[uwmspeccoll]

Winter Solstice 2024

It is cold and it is dark, but the Winter Solstice brings the promise of light's return and the warming of our world. To celebrate this most important day, we feature a naturally-dyed wool weaving entitled Náhookǫsji Hai (Winter in the North) / Biboon Giiwedinong (It is Winter in the North) held at the Minneapolis Institute of Art (MIA) and produced by Navajo artist D. Y. Begay in 2018. This image, which is only a portion of the slightly larger work, is from our copy of the exhibition catalog Hearts of Our People: Native Women Artists edited by Jill Ahlberg Yohe and Teri Greeves (Kiowa) and published by the MIA in association with the University of Washington Press in 2019.

D.Y. Begay (b. 1953), a Navajo born to the Totsohni’ (Big Water) Clan and born for the Tachinii’ (Red Running into Earth) Clan, is a fourth-generation weaver. Begay’s tapestries encompass her interpretation of the natural beauty and descriptive colors of the Navajo reservation, reflecting on her Navajo identity and her family’s weaving tradition. This spiritual connection to the plants yields the natural colors that are transformed into evocative land formations on her loom. Of the weaving shown here, Jennifer McLerran, curator at the Museum of Northern Arizona and a retired assistant professor of art history at Northern Arizona University, writes:

Most of D. Y. Begay's textiles respond to the Southwest landscape in which she was raised and resides today. For this work, a textile produced with all-natural dyes and handspun wool, Begay traveled to Minnesota in the depths of winter to observe the land surrounding the Grand Portage Indian Reservation of the Ojibwe people. Over an extended period she observed changing light conditions as the sun and clouds moved across the sky, altering the hues of snow and water.

D. Y. Begay with her weaving Confluence of Lavender by Arizona videographer Kelso Meyer, 2016. From the University of Virginia Mellon Indigenous Arts Program.

We wish you a most serene Winter Solstice.

View posts from Winter Solstices past.

View other posts from our Native American Literature Collection.

[alinahdee]

Star Wars in Ojibwe/Anishinaabemowin!

[vixymix101]

"Be cunning, and full of tricks, and your people will never be destroyed"

Okay for context the other rabbit is nanabozho! (Also called Wenabozho, Nanaboozhoo, Nanabush and Manabozho, they have a lotta names--) and he's a prolific and prominent character in many of my people, the anishinaabe (Ojibwe), stories!

I drew him interacting with el-ahrairah because he reminds me so much of nanabush-- they both have a connection to a higher power, their gods, both are tricksters, both are part of their respective creation myths, and both care deeply about their people!

Nanabozho is a shape shifter, while he takes many forms their most common is a hare! So that just made me think of them even more fjdndndn

(I posted this on insta a while back and the artist for the Watership Down graphic novel liked it and I still haven't recovered mentally from that--/pos)

Oh btw, nanabush is genderfluid, no I am not joking--

[its-ticsticstics]

The Wend*go is Not Your Cryptid

I'm Algonquin/Ojibwe and this is a spirit that comes from our teachings.

As a young child, the elders taught me to never even SPEAK its name, to not even sing its songs. When we sang a song about it during drumming group one year, we all got in trouble.

You do not spell the word or speak the word.

It's NOT a "cryptid" or a "spooky story" for white people to appropriate.

Its bearly spoken about in our own communities, and even then, only very carefully.

Again, not because its "creepy" but because its respected and something in our traditions that is not played around with; so its certainly not for non-ojibwe/algonquin people to speak about whatsoever. Period.

[reasonsforhope]

Article Link

"Minnetonka first started selling its “Thunderbird” moccasins in 1965. Now, for the first time, they’ve been redesigned by a Native American designer.

It’s one step in the company’s larger work to deal with its history of cultural appropriation. The Minneapolis-based company launched in the 1940s as a small business making souvenirs for roadside gift shops in the region—including Native American-inspired moccasins, though the business wasn’t started or run by Native Americans. The moccasins soon became its biggest seller.

[Photo: Minnetonka]

Adrienne Benjamin, an Anishanaabe artist and community activist who became the company’s “reconciliation advisor,” was initially reluctant when a tribal elder approached her about meeting with the company. Other activists had dismissed the idea that the company would do the work to truly transform. But Benjamin agreed to the meeting, and the conversation convinced her to move forward.

“I sensed a genuine commitment to positive change,” she says. “They had really done their homework as far as understanding and acknowledging the wrong and the appropriation. I think they knew for a long time that things needed to get better, and they just weren’t sure what a first step was.”

Pictured: Lucie Skjefte and son Animikii [Photo: Minnetonka]

In 2020, Minnetonka publicly apologized “for having benefited from selling Native-inspired designs without directly honoring Native culture or communities.” It also said that it was actively recruiting Native Americans to work at the company, reexamining its branding, looking for Native-owned businesses to partner with, continuing to support Native American nonprofits, and that it planned to collaborate with Native American artists and designers.

Benjamin partnered with the company on the first collaboration, a collection of hand-beaded hats, and then recruited the Minneapolis-based designer Lucie Skjefte, a citizen of the Red Lake Nation, who designed the beadwork for another moccasin style and a pair of slippers for the brand. Skjefte says that she felt comfortable working with the company knowing that it had already done work with Benjamin on reconciliation. And she wasn’t a stranger to the brand. “Our grandmothers and our mothers would always look for moccasins in a clutch kind of situation where they didn’t have a pair ready and available to make on their own—then they would buy Minnetonka mocs and walk into a traditional pow wow and wear them,” she says. Her mother, she says, who passed away in 2019, would have been “immensely proud” that Skjefte’s design work was part of the moccasins—and on the new version of the Thunderbird moccasin, one of the company’s top-selling styles.

[Photo: Minnetonka]

“I started thinking about all of those stories, and what resonated with me visually,” Skjefte says. The redesign, she says, is much more detailed and authentic than the previous version. “Through the redesign and beading process, we are actively reclaiming and reconnecting our Animikii or Thunderbird motif with its Indigenous roots,” she says. Skjefte will earn royalties for the design, and Minnetonka will also separately donate a portion of the sale of each shoe to Mni Sota Fund, a nonprofit that helps Native Americans in Minnesota get training and capital for home ownership and entrepreneurship.

Some companies go a step farther—Manitobah Mukluks, based in Canada, has an Indigenous founder and more than half Indigenous staff. (While Minnetonka is actively recruiting more Native American workers, the company says that employees self-report race and it can’t share any data about its current number of Indigenous employees.) Beyond its own line of products, Manitobah also has an online Indigenous Market that features artists who earn 100% of the profit for their work.

White Bear Moccasins, a Native-owned-and-made brand in Montana, makes moccasins from bison hide. Each custom pair can take six to eight hours to make; the shoes cost hundreds of dollars, though they can also be repaired and last as long as a lifetime, says owner Shauna White Bear. In interviews, White Bear has said that she wants “to take our craft back,” from companies like Minnetonka. But she also told Fast Company that she doesn’t think that Minnetonka, as a family-owned business, should have to lose its livelihood now and stop making moccasins.

The situation is arguably different for other fashion brands that might use a Native American symbol—or rip off a Native American design completely—on a single product that could easily be taken off the market. Benjamin says that she has also worked with other companies that have discontinued products.

She sees five steps in the process of reconciliation. First, the person or company who did wrong has to acknowledge the wrong. Then they need to publicly apologize, begin to change behavior, start to rebuild trust, and then, eventually, the wronged party might take the step of forgiveness. Right now, she says, Minnetonka is in the third phase of behavior change. The brand plans to continue to collaborate with Native American designers.

The company can be an example to others on how to listen and build true relationships, Benjamin says. “I think that’s the only way that these relationships are going to get any better—people have to sit down and talk about it,” she says. “People have to be real. People have to apologize. They have to want to reconcile with people.”

The leadership at Minnetonka can also be allies in pushing other companies to do better. “My voice is important at the table as an Indigenous woman,” Benjamin says. “Lucie’s voice is important. But at tables where there’s a majority of people that aren’t Indigenous, sometimes those allies’ voices are more powerful in those spaces, because that means that they’ve signed on to what we’re saying. The power has signed on to moving forward and we agree with ‘Yes, this was wrong.’ That’s the stuff that’s going to change [things] right there.”"

-via FastCompany, February 7, 2024

[linguist-breakaribecca]

“Grandma’s House is not like a drop-off daycare or an immersion school where only the children learn. Through a grant from the Blue Cross and Blue Shield of Minnesota Foundation, parents get paid to learn alongside and speak with their children in Ojibwe five hours a day, four days a week.

…

‘Learning Ojibwe in college and pursuing learning the language and teaching the language, I hadn't really thought about babies speaking it as their first language,’ Erdrich said.

‘It seemed like this impossible thing because of how much work it would be, how hard it would be to have a whole community and other babies to be speaking Ojibwe, but it's happening! And it's amazing because it's the peer language here so the kids are speaking Ojibwe to each other,’ she said.

…Grandma’s House is not like other college language programs. Learning a Native language in an academic setting is beneficial for language revitalization, but academic learning does not usually include learning the traditions, heritage or spirit within a Native community.

…

Although it’s common to refer to a language no longer commonly spoken as a ‘dead language,’ some people in the language revitalization movement instead refer to them as ‘asleep.’ The idea is that sleeping languages can be awakened through family and community efforts.

Waking up Native languages can also bring intergenerational healing.”

[folkfashion]

Choctaw and Ojibwe woman, Mikah Whitecloud, United States of America, by Evan Frost

[lolliudo]

native snufkin <3

[allthecanadianpolitics]

The original Star Wars film, Star Wars: Episode IV - A New Hope, has been translated into over 50 languages. Norwegian, French, Icelandic, Navajo — and now Ojibway. Dennis Daminos Chartrand, a member of Pine Creek First Nation who voices Darth Vader in the film and helped translate the original text, says he hopes having his language incorporated into the "iconic" film will promote it — not just within his community, but beyond. Chartrand spoke with Day 6 host Brent Bambury ahead of the film's release on the national Indigenous broadcast channel APTN next month, and just days after the death of original Darth Vader actor James Earl Jones. He spoke about his hopes for the film, challenges translating the story into Ojibway and why Star Wars resonates so much with him as an Indigenous person. Here is part of their conversation.

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Tagging: @newsfromstolenland

[ahmikii]

I am feeding the native miku train by adding onto mines more that she a city native who can't make frybread. Ojibwe!!!

[lgbtqreads]

Happy Native American Heritage Month 2024!

Happy Native American Heritage Month 2024! To celebrate, we’re featuring books starring queer Native American and First Nations characters, by Native American and/or First Nations authors, as well as poetry and nonfiction. For even more recommendations, check out last year’s post! (And again, while the usual affiliate links are included, you’re strongly encouraged to order from the Native-owned…

[forever70s]

Winona LaDuke, age 18, speaking at the UN in Geneva, Switzerland (1977)

[neechees]

A (fan) Deer Lady concept for GOW I imagined up if the series should ever explore Turtle Island deities, inspired by the official art posters

[vixymix101]

More art of Nanabozho bc he is so silly and scrimblo!~

A doobius little creature getting up to mischief

[blanket-burrito-protocol]

The 50th anniversary of AIMs (American Indian Movement's) occupation at Wounded Knee is coming up, so the Lakota People's Law Project is leading another push to free an AIM activist who was wrongly convicted of killing two federal agents in 1975- Leonard Peltier. He was convicted on false evidence and false testimony and sentenced to two life sentences. He is now 78.

LPL has a formatted email up on their website now which you can personalize and send to Biden to ask for clemency. (Please personalize emails like this so it doesn't get filtered as spam. Just move some words around, add some, take some, you don't have to write a whole email.) Please pass this around.

[hillypete]

anyone have Ontario or Northern Ontario to trade? Dm me

#nativebaddiez n8vgirls