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Anishinaabe oral tradition and records of wiigwaasabak (birch bark scrolls) are still carried on today through the Midewewin society. [9] This oral and written records contain the Anishinaabe creation stories as well as histories of migration that closely match other Indigenous groups of North America, such as the Hopi. [10]
The Anishinaabe, like most Algonquian-speaking groups in North America, base their system of kinship on clans or totems. The Ojibwe word for clan (doodem) was borrowed into English as totem. The clans, based mainly on animals, were instrumental in traditional occupations, intertribal relations, and marriages.
In the 21st century, the Sault Tribe consists of more than 20 bands. There is also a significant and historic relation with Garden River First Nation, also known as Ketegaunseebee (Gitigaan-ziibi Anishinaabe in the Ojibwe language), an Ojibwa band located at Garden River 14 near Sault Ste. Marie, Ontario, Canada.
While they share a common culture including the Anishinaabe language, this highly decentralized group of Ojibwe includes at least twelve independent bands in the region. As the Lake Superior Chippewa in the nineteenth century, leaders of the bands negotiated together with the United States government under a variety of treaties to protect their ...
The Anishinaabe constitutional order emphasizes a tripartite framework of interdependence, mutual aid, and harmony, situating the democratic principle as a key element of Anishinaabe constitutionalism. [21] The constitution of the Anishinaabe Nation in Treaty No. 3 is based on customary law that includes both sacred law and traditional law. [22]
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According to Anishinaabe prophecy, Gichi Manidoo, the Great Spirit, told the Anishinaabe people to move west from the Atlantic coast until they found the "food that grows on water." [ 3 ] After a series of stops and divisions, the branch of Anishinaabe known as the Lake Superior Chippewa found wild rice near the Chequamegon Bay on the south ...
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