Seventh Generation Earth Ethics: Native Voices of Wisconsin
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The Native people whose lives are depicted in Seventh Generation Earth Ethics understood the cultural gravity that kept their people rooted to their ancestral lands and acted in ways that ensured the growth and success of future generations. In this way they honor the Ojibwe Seventh Generation philosophy, which cautions decision makers to consider how their actions will affect seven generations in the future—some 240 years.
142–144 “Native Modernism” exhibit, 142, 143–144 parents, 129, 130–131, 135, 136 Ojibwe Stream sculpture, 137 Ottawa sculpture, 137–138, 140 Red Banks sculpture, 136–137 Solstice I sculpture, 136 teaching art at Valders High School, 133–134 “Twentieth-Century American Sculpture at The White House,” 138 Waterfall sculpture, 140–141, 141 Water Mound sculpture, 140 Water Spirits sculptures, 137 Wooden Pole Construction sculpture 141 Lucey,
coming.’ But it did,” she said. “I tell you right now that it did.”31 Van Zile believes that the tobacco offerings, pipe ceremonies, and sweat lodges conducted during this period gave the Mole Lake people the spiritual strength they needed to stop the mine. The coalition of antimining groups was also gaining political and legal strength. After the WDNR board announced that the agency did not have statutory authority to ban sulfide mining, the coalition sued, contending that the WDNR did have the
energized the Mohican Historical Committee, repatriating cultural artifacts, cataloging archival material, and promoting research about the tribe. They began a nonprofit company, Muh-he-can-neew Press, “whose mission is to collect and publish the authentic stories of the Mohican People, that is, as told by themselves, the Elders and children, and their historians.”27 For more than a decade, she has written “Rambling Through History with Dot Davids,” a popular column for the monthly newspaper
a mainstay of many Native craftspeople. He is concerned about the increasing scarcity of the species. “Birch wood is gorgeous, but I’ve never used it to build anything. I guess I have too much respect for it.” He’d rather see an artist like Marvin DeFoe, a Red Cliff Ojibwe canoe maker, use the resource. “I’m satisfied with the little pieces that I work with; that’s enough for me,” he said. “I’d rather that Marvin use it. He needs it more than I do. If he runs out, what would we do?”29 It’s not
according to testimony of Rep. Rahm Emanuel (D-Illinois) at the opening of the National Museum of the American Indian, House Congressional Record, September 21, 2004, 18833. 25. Davids, author interview. 26. Ibid. 27. Muh-he-can-neew Press homepage, http://muh-he-con-neew.com/home. 7 CULTURE KEEPER: William Gollnick 1. William Gollnick, author interview, Oneida Nation, Oneida, Wisconsin, April 2, 2012. 2. Ibid. 3. Ibid. 4. Ibid. 5. Ibid. 6. “Stay on Job Until It’s Over Battle-Weary