Consists of an interview where Adam Solway talks about being orphaned at 8 years and adopted by the Blackfoot Reserve, Alta; his attendance at a residential school; becoming a councillor and then chief of the reserve. He comments on the issues he had to deal with as well as providing comments on contemporary lifestyles and leadership.
Consists of an interview where he tells of legends concerning the arrival of white men in North America; Parallels to the Norse (Viking) sagas -- (Is this possibly an example of the oral tradition presenting the Indian view early Viking settlement?). He tells of prophecies concerning the arrival of white men and the eventual return of Indian ways; describes the role of women in pre-Columbian America; and gives accounts of native medical practices and the linguistic evolution.
Arsene Fontaine describes a curing by a medicine man and a brief description of how to make a canoe. She also gives a description of transportation by dog team.
Consists of an interview where she gives a general account of reserve life. She gives a description of Indian games and tells of the establishment of the Gordon Reserve, Saskatchewan
Consists of an interview where she discusses Medicine Men and their purported powers. She briefly mentions Indian superstitions (being born with a caul on her face; being the seventh daughter of a seventh daughter).
American Indian Quarterly, vol. 7, no. 3, Religions, Summer, 1983, pp. 69-92
Description
Using Hopi creation myths to examine how tribal mythology dictates how Indigenous communities are organized, develop their religions, and met challenges for their own survival.
Consists of an interview where she gives an account of native use of plants for medicine. She tells of prophecies concerning the arrival of the white man and general accounts of her life in the bush.
Joe Duquette, born 1904, on Mistawasis Reserve, never attended school, completely self-educated. Now Senator of F.S.I. and involved in teaching and counselling young people. He tells the story of his arranged marriage.
Lawrence Tobacco, born 1919, on the Poor Man Reserve, Saskatchewan He attended a residential school and is now involved in traditional education and counseling. He talks about farming and raising cattle on the Poor Man Reserve; shares a story of a trip he took to Winnipeg to sell cattle for a number of reserves in the File Hills area, and how Indian Affairs officials tried to bribe him with part of the proceeds of the sale; shares stories of defiance toward Dept.
She was born on the Little Pine Reserve, the first girl from that reserve to attend high school. She tells of some childhood memories; naming ceremonies; significance of Indian names; the training of children, especially girls; menarche seclusion; women: influence of, in religion and ceremonialism, pregnancy; her education: traditional; experiences in Anglican boarding school (integrated) in Saskatoon; training for roles as wife and mother.
Consists of an interview where she tells of one of her ancestors, captured during the War of 1812, married into the tribe. Early organizer of native groups in Toronto.
Ada Ladu was born on the Mistawasis Reserve, worked for wages in the 1930s, married and mother of five. Beatrice Nightraveller, daughter of Josie Cuthand, was born on the Little Pine Reserve, Saskatchewan, worked for wages in the 1930s, also married with five children.They share: a story of a white baby girl abducted and raised by Indians in the Prince Albert, Saskatchewan district; accounts of the Riel Rebellion (1885), especially the aftermath in the North Battleford district; philosophies of child-rearing; loss of portions of Little Pine Reserve and the death of Little Pine.
An interview with Rufus Goodstriker, born in 1924 on the Blood Indian Reserve and attended a residential school. He tells of the origins and significance of the transfer of Indian names, especially within his own family. He also talks about Indian medicine and the power of faith; the Indian spiritual way vs. the Western technological way;of herbs, animal spirits, sweat bath in healing etc.
Journal of the Southwest, vol. 50, no. 4, Winter, 2008, pp. 355-376
Description
Discusses the history of one group of Indians from southern Arizona who embraced the Christian devil cosmology and related theories of sickness and cure.
Broad cultural overview of the Tlingit peoples including location, history, oral history, language, housing, clothing, healing practices, and social customs. Also includes brief bibliography.
American Indian Quarterly, vol. 32, no. 4, Autumn, 2008, pp. 412-442
Description
The author explores different expressions of conversion to Catholicism in the daily practices of the different Indigenous peoples in the San Francisco Bay area; considers where people chose to give birth or die and the practice of various traditional protocols.
Consists of an interview where he tells of life in a foster home and cultural suppression; gives a description of suppression on reserves in the 1950's; and gives a description of native values and philosophy and the role of sweat lodges.
Native Studies Review, vol. 17, no. 1, 2008, pp. 71-81
Description
An official tour guide of the James Bay Region invites tourists to discover the region and gives a description of the Cree Walking-out ceremony that celebrates the complex link between people and environment.
American Indian Quarterly, vol. 7, no. 3, Religions, Summer, 1983, pp. 1-22
Description
Looks at representative cases regarding the master of the fish in Indigenous and Inuit communities throughout North American. These fish religions are usually related to fish populations and meant to bring good luck to groups that rely on fish for their livelihoods.