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Disclaimer: This list of resources serves as an initial introduction to these topics and should not be considered all inclusive. If you have resources that you feel should be included, please contact Jerilyn Ducharme at The Centre at Jerilyn.Ducharme@umanitoba.ca.
When an “Anishinaubae’ says that someone is telling the truth, he says ‘w’daeb-awae’. It is at the same time a philosophical proposition that, in saying, a speaker casts his words and his voice only as far as his vocabulary and his perception will enable him. In so doing the tribe was denying that there was an absolute truth, that the best a speaker could achieve and a listener expect was the highest degree of accuracy. Somehow the one expression ‘w’daeb-awae’ sets the limits of a single statement as well as setting limits of all speech. (Johnston 101).Johnston, Basil. “One Generation from Extinction.” EdS. Moses, David Daniel and Goldie, Terry. An Anthology of Canadian Native Literature in English. Toronto, Ontario. Oxford University Press. 1992. 99-104.
Waynaboozhoo took the piece of Earth from the muskrrat’s paw. At that moment, Mi-zhee-kay’ (the turtle) swam forward and said, “Use my back to bear the weight of this piece of Earth. With the help of the Creator, we can make a new Earth.” Waynaboozhoo put the piece of earth on the turtle’s back. All of a sudden the noo-di-noo’ (winds) began to blow. The wind blew from each of the Four Directions. The tiny piece of Earth on the turtle’s back began to grow. Larger and larger it became, until it formed a mi-ni-si’ (island) in the water. Still the Earth grew but still the turtle bore its weight on his back.” (Benton-Banai, 33).Edward-Benton-Banai. (1988). The Mishomis Book: The Voice of the Ojibway. The Great Flood. Hayward, Wisconsin. Indian country Communications Inc. (33).