The Saulteaux are a First Nations band government in Ontario, Saskatchewan and British Columbia, Canada. They are a branch of the Ojibwe when they pushed west forming into a mixed culture of woodlands and plains Indians customs and traditions; the Saulteaux are a branch of the Ojibwe nations. They are sometimes called the Anihšināpē. Saulteaux is a French term meaning "people of the rapids," referring to their former location in the area of Sault Ste. Marie, they were hunters and fishers, had extensive trading relations with the French and Americans at that post. The Saulteaux were settled around Lake Superior and Lake Winnipeg, principally in the areas of present-day Sault Ste. Marie and northern Michigan. Pressure from European Canadians and Americans pushed the tribe westward to Manitoba and Alberta, with one community in British Columbia. Today most live in the Interlake District; because they were forced to move to land ill-suited for European crops, they were able to keep much of their new lands.
The Saulteaux are divided into three major divisions. Eastern Saulteaux, better known as the Ontario Saulteaux, are located about Rainy Lake, about Lake of the Woods in Northwestern Ontario and southeastern Manitoba. Many of the Ontario Saulteaux First Nations are signatories to Treaty 3, their form of Anishinaabemowin is sometimes called Northwestern Ojibwa language or Ojibwemowin. Today English is the first language of many members; the Ontario Saulteaux culture is descended from the Eastern Woodlands culture. Central Saulteaux, better known as Manitoba Saulteaux, are found in eastern and southern Manitoba, extending west into southern Saskatchewan. During the late 18th century and early 19th century, as partners with the Cree in the fur trade, the Saulteaux migrated northwest into the Swan River and Cumberland districts of west-central Manitoba, into Saskatchewan along the Assiniboine River, as far its confluence with the Souris River. Once established in the area, the Saulteaux adapted some of the cultural traits of their allies, the Plains Cree and Assiniboine.
Together with the Western Saulteaux, the Manitoba Saulteaux are sometimes called Plains Ojibwe. Many of the Manitoba Saulteaux First Nations are signatories to Treaty 1 and Treaty 2; the Manitoba Saulteaux culture is a transitional one from the Eastern Woodlands culture of their Ontario Saulteaux neighbours and Plains culture of the Western Saulteaux neighbours. The term Bungi or Bungee has been used to refer to either the Manitoba Saulteaux or their Métis population; the language of their Métis population is described as the Bungi language. Western Saulteaux are found in central Saskatchewan, but extend east into southwestern Manitoba and west into central Alberta and eastern British Columbia, they call themselves Nakawē —an autonym, a general term for the Saulteaux. The neighbouring Plains Cree call them a word of related etymology, their form of Anishinaabemowin, known as Nakawēmowin or Western Ojibwa language, is an Algonquian language. Like most First Nations, most members use English as the first language.
Many of the Western Saulteaux First Nations are signatories to Treaty 4 and Treaty 6. The Western Saulteaux culture is that of the Plains culture. Population figures are as of May 2013. Asubpeeschoseewagong First Nation Buffalo Point First Nation, Buffalo Point, MB Cote First Nation, Kamsack, SK Cowessess First Nation, Cowessess, SK Eagle Lake First Nation, Migisi Sahgaigan, ON Ebb and Flow First Nation and Flow, MB Foothills Ojibway Society, Hinton, AB Gordon First Nation, Punnichy, SK Iskatewizaagegan 39 Independent First Nation, Kejick, ON Keeseekoose First Nation, Kamsack, SK Key First Nation, Norquay, SK Lac des Bois Band of Saulteaux Big Grassy First Nation, Morson, ON Anishnaabeg of Naongashiing First Nation, Morson, ON Northwest Angle 33 First Nation Northwest Angle 37 First Nation Ochiichagwe'Babigo'Ining Ojibway Nation, Kenora, ON Ojibways of Onigaming First Nation Anishinabe of Wauzhushk Onigum First Nation, Kenora, ON Lac des Mille Lacs First Nation Muscowpetung First Nation, Fort Qu'Appelle SK Muskowekwan First Nation Lestock, SK Naotkamegwanning First Nation, Pawitik, ON Obashkaandagaang Bay First Nation O-Chi-Chak-Ko-Sipi First Nation O'Chiese First Nation, Rocky Mountain House, AB Pasqua First Nation, Fort Qu'Appelle, SK Pauingassi First Nation, Pauingass, MB Pinaymootang First Nation, Fairford, MB Pine Creek First Nation, Pine Creek MB Poorman's Band of Cree —primarily Cree but historical
The afterlife is the belief that the essential part of an individual's identity or the stream of consciousness continues after the death of the physical body. According to various ideas about the afterlife, the essential aspect of the individual that lives on after death may be some partial element, or the entire soul or spirit, of an individual, which carries with it and may confer personal identity or, on the contrary, may not, as in Indian nirvana. Belief in an afterlife is in contrast to the belief in oblivion after death. In some views, this continued existence takes place in a spiritual realm, in other popular views, the individual may be reborn into this world and begin the life cycle over again with no memory of what they have done in the past. In this latter view, such rebirths and deaths may take place over and over again continuously until the individual gains entry to a spiritual realm or Otherworld. Major views on the afterlife derive from religion and metaphysics; some belief systems, such as those in the Abrahamic tradition, hold that the dead go to a specific plane of existence after death, as determined by God, or other divine judgment, based on their actions or beliefs during life.
In contrast, in systems of reincarnation, such as those in the Indian religions, the nature of the continued existence is determined directly by the actions of the individual in the ended life, rather than through the decision of a different being. Theists believe some type of afterlife awaits people when they die. Members of some non-theistic religions tend to believe in an afterlife, but without reference to a deity; the Sadducees were an ancient Jewish sect that believed that there was a God but no afterlife. Many religions, whether they believe in the soul's existence in another world like Christianity and many pagan belief systems, or in reincarnation like many forms of Hinduism and Buddhism, believe that one's status in the afterlife is a reward or punishment for their conduct during life. Reincarnation is the philosophical or religious concept that an aspect of a living being starts a new life in a different physical body or form after each biological death, it is called rebirth or transmigration, is a part of the Saṃsāra doctrine of cyclic existence.
It is a central tenet of all major Indian religions, namely Buddhism, Hinduism and Sikhism. The idea of reincarnation is found in many ancient cultures, a belief in rebirth/metempsychosis was held by Greek historic figures, such as Pythagoras and Plato, it is a common belief of various ancient and modern religions such as Spiritism and Eckankar and is found as well in many tribal societies around the world, in places such as Australia, East Asia and South America. Although the majority of denominations within the Abrahamic religions of Judaism and Islam do not believe that individuals reincarnate, particular groups within these religions do refer to reincarnation; the historical relations between these sects and the beliefs about reincarnation that were characteristic of Neoplatonism, Hermeticism and Gnosticism of the Roman era as well as the Indian religions have been the subject of recent scholarly research. Unity Church and its founder Charles Fillmore teach reincarnation. Rosicrucians speak of a life review period occurring after death and before entering the afterlife's planes of existence, followed by a judgment, more akin to a final review or end report over one's life.
Heaven, the heavens, seven heavens, pure lands, Jannah, Valhalla, or the Summerland, is a common religious, cosmological, or transcendent place where beings such as gods, jinn, saints, or venerated ancestors are said to originate, be enthroned, or live. According to the beliefs of some religions, heavenly beings can descend to earth or incarnate, earthly beings can ascend to heaven in the afterlife, or in exceptional cases enter heaven alive. Heaven is described as a "higher place", the holiest place, a paradise, in contrast to hell or the underworld or the "low places", universally or conditionally accessible by earthly beings according to various standards of divinity, piety, faith or other virtues or right beliefs or the will of God; some believe in the possibility of a heaven on Earth in a world to come. In Indian religions, heaven is considered as Svarga loka. There are seven positive regions the soul can go to after seven negative regions. After completing its stay in the respective region, the soul is subjected to rebirth in different living forms according to its karma.
This cycle can be broken after a soul achieves Nirvana. Any place of existence, either of humans, souls or deities, outside the tangible world is referred to as otherworld. Hell, in many religious and folkloric traditions, is a place of torment and punishment in the afterlife. Religions with a linear divine history depict hell as an eternal destination, while religions with a cyclic history depict a hell as an intermediary period between incarnations; these traditions locate hell in another dimension or under the earth's surface and include entrances to hell from the land of the living. Other afterlife destinations include limbo. Traditions that do not conceive of the afterlife as a place of punishment or reward describe hell as an abode of the dead, the grave, a neutral place located under the surface of earth; the afterlife played an i
In Anishinaabe aadizookaan among the Ojibwe, Nanabozho known as Nanabush is a spirit, figures prominently in their storytelling, including the story of the world's creation. Nanabozho is the Ojibwe trickster culture hero. Among the eastern Algonquian peoples located north of the Abenaki areas, a similar character to Nanabozho existed called Tcakabesh in the Algonquin language, Chikapash among the eastern James Bay Crees, Chaakaapaas by the Naskapi, Tshakapesh in the Innu language and Tcikapec in Atikamekw language, changing to various animal forms to various human forms and to various mythical animals such as the Great Porcupine, or Big Skunk, he conquered or diminished these mythical animals to smaller size after killing or changing them with his trickery or shapeshifting. Among the Meskwaki, Wīsakehā serves a similar role, as does Wisakedjak among northern Algonquian peoples and for the Saulteaux in the Great Plains; the Abenaki-influenced Algonquin had a similar figure called Kanòjigàbe.
The Nanabozho name varies in the Ojibwe language depending on whether it is presented with a first-person prefix n-, third-person prefix w-, or null-person prefix m-. In addition, depending on the story and the narrator's role in telling the story, the name may be presented in its regular nominative form or in its vocative form. Due to the way the two o sounds, they are each realized as oo. In some dialects, zh is realized as z; these variations allow for associating the name with the word for "rabbit". Due to the placement of word stress, determined by metrical rules that define a characteristic iambic metrical foot, in which a weak syllable is followed by a strong syllable, in some dialects the weak syllable may be reduced to a schwa, which may be recorded as either i or e. In addition, though the Fiero double-vowel system uses zh, the same sound in other orthographies can be realized as j in the Algonquin system or š in the Saulteaux-Cree system. To this mix, depending on if the transcriber used French or English, the Anishinaabe name may be transcribed to fit the phonetic patterns of one of the two said languages.
Nanabozho is one of four sons from what Europeans will interpret as spirits of directions. He has a human mother, E-bangishimog, a spirit father. Nanabozho most appears in the shape of a rabbit and is characterized as a trickster. In his rabbit form, he is called Chi-waabooz, he was sent to Earth by Gitche Manitou to teach the Ojibwe. One of his first tasks was to name all the animals. Nanabozho is considered to be the founder of Midewiwin, he is the inventor of fishing and hieroglyphs. This historical figure is a co-creator of the world. Henry Wadsworth Longfellow's epic poem, The Song of Hiawatha is an outsider retelling of several Nanabozho stories based on research conducted by Henry Rowe Schoolcraft. Like the transcription variations found among "Nanabozho," Mishaabooz is transcribed into French as Michabous and represented in English as Michabou. Additional name variations include: "Winneboujou, Wenabozho, Waynaboozhoo, Nanaboozhoo, Nanabushu, Nanapush, Nenabozho, Manabush, Manibozho, Minabozho, Manibush, Manabozo, Manabusch, Manabus, Nanaboojoo, Nanaboso, Nenabuc, Amenapush, Ne-Naw-bo-zhoo, Kwi-wi-sens Nenaw-bo-zhoo Michabo, Michabous, Mishabo, Misabos, Messou" Aayaase Glooscap Naniboujou Club Lodge Sleeping Giant Winneboujou, Wisconsin Wisakedjak Memegweshi Benton-Banai, Edward.
The Mishomis Book: The Voice of the Ojibway. Hayward, WI: Indian Country Communications, 1988. Chamberlain, A. F. "Nanibozhu amongst the Otchipwe and other Algonkian tribes," Journal of American Folklore 4: 193-213. Johnston, Basil. Ojibway Heritage. Toronto: McClelland and Stewart, 1976. Barnouw, Victor. Wisconsin Chippewa Tales. Madison: University of Wisconsin Press, 1977. Webkamigad, Howard. Ottawa Stories from the Springs. East Lansing: Michigan State University Press, 2015. "Manabosho's Hieroglyphics" recorded by Seth Eastman at Northern Illinois University "Nanabozo" in The Canadian Encyclopedia "Nanabozho" in Handbook of American Indians North of Mexico, 1907. Reproduced in Handbook of Indians of Canada, 1913. How Nanabush Created the World Nanabush and the Giant Beaver The Legend of'Nanabozho' Nanabozho Native American: North Gods: Algonquin Nanabozho, Access genealogy
Animism is the religious belief that objects and creatures all possess a distinct spiritual essence. Animism perceives all things—animals, rocks, weather systems, human handiwork and even words—as animated and alive. Animism is used in the anthropology of religion as a term for the belief system of many indigenous peoples in contrast to the more recent development of organised religions. Although each culture has its own different mythologies and rituals, "animism" is said to describe the most common, foundational thread of indigenous peoples' "spiritual" or "supernatural" perspectives; the animistic perspective is so held and inherent to most indigenous peoples that they do not have a word in their languages that corresponds to "animism". Due to such ethnolinguistic and cultural discrepancies, opinion has differed on whether animism refers to an ancestral mode of experience common to indigenous peoples around the world, or to a full-fledged religion in its own right; the accepted definition of animism was only developed in the late 19th century by Sir Edward Tylor, who created it as "one of anthropology's earliest concepts, if not the first".
Animism encompasses the beliefs that all material phenomena have agency, that there exists no hard and fast distinction between the spiritual and physical world and that soul or spirit or sentience exists not only in humans, but in other animals, rocks, geographic features such as mountains or rivers or other entities of the natural environment, including thunder and shadows. Animism may further attribute souls to abstract concepts such as words, true names or metaphors in mythology; some members of the non-tribal world consider themselves animists. Earlier anthropological perspectives, which have since been termed the "old animism", were concerned with knowledge on what is alive and what factors make something alive; the "old animism" assumed that animists were individuals who were unable to understand the difference between persons and things. Critics of the "old animism" have accused it of preserving "colonialist and dualist worldviews and rhetoric"; the idea of animism was developed by the anthropologist Sir Edward Tylor in his 1871 book Primitive Culture, in which he defined it as "the general doctrine of souls and other spiritual beings in general".
According to Tylor, animism includes "an idea of pervading life and will in nature". That formulation was little different from that proposed by Auguste Comte as "fetishism", but the terms now have distinct meanings. For Tylor, animism represented the earliest form of religion, being situated within an evolutionary framework of religion which has developed in stages and which will lead to humanity rejecting religion altogether in favor of scientific rationality. Thus, for Tylor, animism was fundamentally seen as a mistake, a basic error from which all religion grew, he did not believe that animism was inherently illogical, but he suggested that it arose from early humans' dreams and visions and thus was a rational system. However, it was based on unscientific observations about the nature of reality. Stringer notes that his reading of Primitive Culture led him to believe that Tylor was far more sympathetic in regard to "primitive" populations than many of his contemporaries and that Tylor expressed no belief that there was any difference between the intellectual capabilities of "savage" people and Westerners.
Tylor had wanted to describe the phenomenon as "spiritualism" but realised that would cause confusion with the modern religion of Spiritualism, prevalent across Western nations. He adopted the term "animism" from the writings of the German scientist Georg Ernst Stahl, who, in 1708, had developed the term animismus as a biological theory that souls formed the vital principle and that the normal phenomena of life and the abnormal phenomena of disease could be traced to spiritual causes; the first known usage in English appeared in 1819. The idea that there had once been "one universal form of primitive religion" has been dismissed as "unsophisticated" and "erroneous" by the archaeologist Timothy Insoll, who stated that "it removes complexity, a precondition of religion now, in all its variants". Tylor's definition of animism was a part of a growing international debate on the nature of "primitive society" by lawyers and philologists; the debate defined the field of research of a new science: anthropology.
By the end of the 19th century, an orthodoxy on "primitive society" had emerged, but few anthropologists still would accept that definition. The "19th-century armchair anthropologists" argued "primitive society" was ordered by kinship and was divided into exogamous descent groups related by a series of marriage exchanges, their religion was the belief that natural species and objects had souls. With the development of private property, the descent groups were displaced by the emergence of the territorial state; these rituals and beliefs evolved over time into the vast array of "developed" religions. According to Tylor, the more scientifically advanced a society became, the fewer members of that society believed in animism. However, any remnant ideologies of souls or spirits, to Tylor, represented "survivals" of the original animism of early humanity. In 1869, the Edinburgh lawyer
Tobacco is a product prepared from the leaves of the tobacco plant by curing them. The plant is part of the genus Nicotiana and of the Solanaceae family. While more than 70 species of tobacco are known, the chief commercial crop is N. tabacum. The more potent variant N. rustica is used around the world. Tobacco contains the alkaloid nicotine, a stimulant, harmala alkaloids. Dried tobacco leaves are used for smoking in cigarettes, pipe tobacco, flavored shisha tobacco, they can be consumed as snuff, chewing tobacco, dipping tobacco and snus. Tobacco use is a risk factor for many diseases. In 2008, the World Health Organization named tobacco as the world's single greatest preventable cause of death; the English word "tobacco" originates from the Spanish and Portuguese word "tabaco". The precise origin of this word is disputed, but it is thought to have derived at least in part, from Taino, the Arawakan language of the Caribbean. In Taino, it was said to mean either a roll of tobacco leaves or to tabago, a kind of L-shaped pipe used for sniffing tobacco smoke.
However coincidentally, similar words in Spanish and Italian were used from 1410 to define medicinal herbs believed to have originated from the Arabic طُبّاق ṭubbāq, a word dating to the 9th century, as a name for various herbs. Tobacco has long been used in the Americas, with some cultivation sites in Mexico dating back to 1400–1000 BC. Many Native American tribes have traditionally used tobacco. Eastern North American tribes carried tobacco in pouches as a accepted trade item, as well as smoking it, both and ceremonially, such as to seal a peace treaty or trade agreement. In some populations, tobacco is seen as a gift from the Creator, with the ceremonial tobacco smoke carrying one's thoughts and prayers to the Creator. Following the arrival of the Europeans to the Americas, tobacco became popular as a trade item. Hernández de Boncalo, Spanish chronicler of the Indies, was the first European to bring tobacco seeds to the Old World in 1559 following orders of King Philip II of Spain; these seeds were planted in the outskirts of Toledo, more in an area known as "Los Cigarrales" named after the continuous plagues of cicadas.
Before the development of the lighter Virginia and white burley strains of tobacco, the smoke was too harsh to be inhaled. Small quantities were smoked at a time, using a pipe like the midwakh or kiseru or smoking newly invented waterpipes such as the bong or the hookah. Tobacco became so popular that the English colony of Jamestown used it as currency and began exporting it as a cash crop; the alleged benefits of tobacco account for its considerable success. The astronomer Thomas Harriot, who accompanied Sir Richard Grenville on his 1585 expedition to Roanoke Island, explains that the plant "openeth all the pores and passages of the body" so that the natives’ "bodies are notably preserved in health, know not many grievous diseases, wherewithal we in England are times afflicted." Tobacco smoking and snuffing became a major industry in Europe and its colonies by 1700. Tobacco has been a major cash crop in Cuba and in other parts of the Caribbean since the 18th century. Cuban cigars are world-famous.
In the late 19th century, cigarettes became popular. James Bonsack created a machine that automated cigarette production; this increase in production allowed tremendous growth in the tobacco industry until the health revelations of the late-20th century. Following the scientific revelations of the mid-20th century, tobacco became condemned as a health hazard, became encompassed as a cause for cancer, as well as other respiratory and circulatory diseases. In the United States, this led to the Tobacco Master Settlement Agreement, which settled the lawsuit in exchange for a combination of yearly payments to the states and voluntary restrictions on advertising and marketing of tobacco products. In the 1970s, Brown & Williamson cross-bred a strain of tobacco to produce Y1; this strain of tobacco contained an unusually high amount of nicotine, nearly doubling its content from 3.2-3.5% to 6.5%. In the 1990s, this prompted the Food and Drug Administration to use this strain as evidence that tobacco companies were intentionally manipulating the nicotine content of cigarettes.
In 2003, in response to growth of tobacco use in developing countries, the World Health Organization rallied 168 countries to sign the Framework Convention on Tobacco Control. The convention is designed to push for effective legislation and its enforcement in all countries to reduce the harmful effects of tobacco; this led to the development of tobacco cessation products. Many species of tobacco are in the genus of herbs Nicotiana, it is part of the nightshade family indigenous to North and South America, south west Africa, the South Pacific. Most nightshades contain varying amounts of a powerful neurotoxin to insects. However, tobaccos tend to contain a much higher concentration of nicotine than the others. Unlike many other Solanaceae species, they do not contain tropane alkaloids, which are poisonous to humans and other animals. Despite containing enough nicotine and other compounds such as germacrene and anabasine and other piperidine alkaloids to deter most herbivores, a number of such animals have evolved
Canada is a country in the northern part of North America. Its ten provinces and three territories extend from the Atlantic to the Pacific and northward into the Arctic Ocean, covering 9.98 million square kilometres, making it the world's second-largest country by total area. Canada's southern border with the United States is the world's longest bi-national land border, its capital is Ottawa, its three largest metropolitan areas are Toronto and Vancouver. As a whole, Canada is sparsely populated, the majority of its land area being dominated by forest and tundra, its population is urbanized, with over 80 percent of its inhabitants concentrated in large and medium-sized cities, many near the southern border. Canada's climate varies across its vast area, ranging from arctic weather in the north, to hot summers in the southern regions, with four distinct seasons. Various indigenous peoples have inhabited what is now Canada for thousands of years prior to European colonization. Beginning in the 16th century and French expeditions explored, settled, along the Atlantic coast.
As a consequence of various armed conflicts, France ceded nearly all of its colonies in North America in 1763. In 1867, with the union of three British North American colonies through Confederation, Canada was formed as a federal dominion of four provinces; this began an accretion of provinces and territories and a process of increasing autonomy from the United Kingdom. This widening autonomy was highlighted by the Statute of Westminster of 1931 and culminated in the Canada Act of 1982, which severed the vestiges of legal dependence on the British parliament. Canada is a parliamentary democracy and a constitutional monarchy in the Westminster tradition, with Elizabeth II as its queen and a prime minister who serves as the chair of the federal cabinet and head of government; the country is a realm within the Commonwealth of Nations, a member of the Francophonie and bilingual at the federal level. It ranks among the highest in international measurements of government transparency, civil liberties, quality of life, economic freedom, education.
It is one of the world's most ethnically diverse and multicultural nations, the product of large-scale immigration from many other countries. Canada's long and complex relationship with the United States has had a significant impact on its economy and culture. A developed country, Canada has the sixteenth-highest nominal per capita income globally as well as the twelfth-highest ranking in the Human Development Index, its advanced economy is the tenth-largest in the world, relying chiefly upon its abundant natural resources and well-developed international trade networks. Canada is part of several major international and intergovernmental institutions or groupings including the United Nations, the North Atlantic Treaty Organization, the G7, the Group of Ten, the G20, the North American Free Trade Agreement and the Asia-Pacific Economic Cooperation forum. While a variety of theories have been postulated for the etymological origins of Canada, the name is now accepted as coming from the St. Lawrence Iroquoian word kanata, meaning "village" or "settlement".
In 1535, indigenous inhabitants of the present-day Quebec City region used the word to direct French explorer Jacques Cartier to the village of Stadacona. Cartier used the word Canada to refer not only to that particular village but to the entire area subject to Donnacona. From the 16th to the early 18th century "Canada" referred to the part of New France that lay along the Saint Lawrence River. In 1791, the area became two British colonies called Upper Canada and Lower Canada collectively named the Canadas. Upon Confederation in 1867, Canada was adopted as the legal name for the new country at the London Conference, the word Dominion was conferred as the country's title. By the 1950s, the term Dominion of Canada was no longer used by the United Kingdom, which considered Canada a "Realm of the Commonwealth"; the government of Louis St. Laurent ended the practice of using'Dominion' in the Statutes of Canada in 1951. In 1982, the passage of the Canada Act, bringing the Constitution of Canada under Canadian control, referred only to Canada, that year the name of the national holiday was changed from Dominion Day to Canada Day.
The term Dominion was used to distinguish the federal government from the provinces, though after the Second World War the term federal had replaced dominion. Indigenous peoples in present-day Canada include the First Nations, Métis, the last being a mixed-blood people who originated in the mid-17th century when First Nations and Inuit people married European settlers; the term "Aboriginal" as a collective noun is a specific term of art used in some legal documents, including the Constitution Act 1982. The first inhabitants of North America are hypothesized to have migrated from Siberia by way of the Bering land bridge and arrived at least 14,000 years ago; the Paleo-Indian archeological sites at Old Crow Flats and Bluefish Caves are two of the oldest sites of human habitation in Canada. The characteristics of Canadian indigenous societies included permanent settlements, complex societal hierarchies, trading networks; some of these cultures had collapsed by the time European explorers arrived in the late 15th and early 16th centuries and have only been discovered through archeological investigations.
The indigenous population at the time of the first European settlements is estimated to have been between 200,000
The Ojibwe, Chippewa, or Saulteaux are an Anishinaabe people of Canada and the United States. They are one of the most numerous indigenous peoples north of the Rio Grande. In Canada, they are the second-largest First Nations population, surpassed only by the Cree. In the United States, they have the fifth-largest population among Native American peoples, surpassed in number only by the Navajo, Cherokee and Sioux; the Ojibwe people traditionally speak the Ojibwe language, a branch of the Algonquian language family. They are part of the Council of Three Fires and the Anishinaabeg, which include the Algonquin, Oji-Cree and the Potawatomi. Through the Saulteaux branch, they were a part of the Iron Confederacy, joining the Cree and Metis; the majority of the Ojibwe people live in Canada. There are 77,940 mainline Ojibwe, they live from western Quebec to eastern British Columbia. As of 2010, Ojibwe in the US census population is 170,742; the Ojibwe are known for their birch bark canoes, birch bark scrolls and trade in copper, as well as their cultivation of wild rice and Maple syrup.
Their Midewiwin Society is well respected as the keeper of detailed and complex scrolls of events, oral history, maps, stories and mathematics. The Ojibwe people underwent colonization by Settler-Canadians, they signed treaties with settler leaders, many European settlers soon inhabited the Ojibwe ancestral lands. The exonym for this Anishinaabe group is Ojibwe; this name is anglicized as "Ojibwa" or "Ojibway". The name "Chippewa" is an alternative anglicization. Although many variations exist in literature, "Chippewa" is more common in the United States, "Ojibway" predominates in Canada, but both terms are used in each country. In many Ojibwe communities throughout Canada and the U. S. since the late 20th century, more members have been using the generalized name Anishinaabe. The exact meaning of the name Ojibwe is not known; some 19th century sources say this name described a method of ritual torture that the Ojibwe applied to enemies. Ozhibii'iwe, meaning "those who keep records ", referring to their form of pictorial writing, pictographs used in Midewiwin sacred rites.
Because many Ojibwe were located around the outlet of Lake Superior, which the French colonists called Sault Ste. Marie for its rapids, the early Canadian settlers referred to the Ojibwe as Saulteurs. Ojibwe who subsequently moved to the prairie provinces of Canada have retained the name Saulteaux; this is disputed. Ojibwe who were located along the Mississagi River and made their way to southern Ontario are known as the Mississaugas; the Ojibwe language is known as Anishinaabemowin or Ojibwemowin, is still spoken, although the number of fluent speakers has declined sharply. Today, most of the language's fluent speakers are elders. Since the early 21st century, there is a growing movement to revitalize the language, restore its strength as a central part of Ojibwe culture; the language belongs to the Algonquian linguistic group, is descended from Proto-Algonquian. Its sister languages include Blackfoot, Cree, Menominee and Shawnee among the northern Plains tribes. Anishinaabemowin is referred to as a "Central Algonquian" language.
Ojibwemowin is the fourth-most spoken Native language in North America after Navajo and Inuktitut. Many decades of fur trading with the French established the language as one of the key trade languages of the Great Lakes and the northern Great Plains; the popularity of the epic poem The Song of Hiawatha, written by Henry Wadsworth Longfellow in 1855, publicized the Ojibwe culture. The epic contains many toponyms. According to Ojibwe oral history and from recordings in birch bark scrolls, the Ojibwe originated from the mouth of the St. Lawrence River on the Atlantic coast of what is now Quebec, they traded across the continent for thousands of years as they migrated, knew of the canoe routes to move north, west to east, south in the Americas. The identification of the Ojibwe as a culture or people may have occurred in response to contact with Europeans; the Europeans tried to identify those they encountered. According to Ojibwe oral history, seven great miigis beings appeared to them in the Waabanakiing to teach them the mide way of life.
One of the seven great miigis beings was too spiritually powerful and killed the people in the Waabanakiing when they were in its presence. The six great miigis beings remained to teach; the six great miigis beings established doodem for people in the east, symbolized by animal, fish or bird species. The five original Anishinaabe doodem were the Wawaazisii, Aan'aawenh and Moozoonsii these six miigis beings returned into the ocean as well. If the seventh miigis being had stayed