Stephaniehodgepodge

http://en.wikipedia.org/wiki/User:Stephaniehodgepodge/sandbox

History 396 outline for Grey Owl

Career: 1. Trapper (sub heading under career) His earlier mindset surrounding trapping will be discussed in greater depth, as not much is discussed with regards to how he viewed trapping before his switch to conservationism. His work with the Ojibwa Indians / Guppy Family will be explored as they were critical in his development as a trapper that understood the fragility of the animal ecosystem (Smith, 41) The time of his life spent working and living at the Temagami Inn as a chore-boy will be mentioned as this was one of the events in which Archie first became an observer of the Objibwa way of life. (Smith, 40) His love interest, Angele will also be discussed as she also introduced Archie to influential figures within the Objibwa community, providing Archie with plenty of sketches for his infamous notebooks. (Smith, 42)

Braz, Albert. “St. Archie of the Wild. Grey Owl’s Account of His ‘Natural’ Conversion,” in Other Selves: Animals in the Canadian Literary Imagination. ed. Janice Fiamengo, 206-226. Ottawa: University of Ottawa Press, 2007.

Grey Owl. Pilgrims of the Wild. Toronto: Dundurn Press, 2010.

Smith, Donald B. From the Land of Shadows: the Making of Grey Owl. Saskatoon: Western Prairie Books, 1990.

2. Early Conservation Work (sub heading under career) This is my section for the project.

From the section on his life as a trapper, we will discuss the impact of Anahareo on his switch from trapper to Conservationist. The transformation of his own personal views of conservationism will be explored through his writings in Pilgrims of the wild. His initial desires to write will also be explored, this section then ending with the completion of his first book “The Men of the Last Frontier” which can be seen as one of the starting points of his public conservation career.

Braz, Albert. “St. Archie of the Wild. Grey Owl’s Account of His ‘Natural’ Conversion,” in Other Selves: Animals in the Canadian Literary Imagination. ed. Janice Fiamengo, 206-226. Ottawa: University of Ottawa Press, 2007. Grey Owl. Pilgrims of the Wild. Toronto: Dundurn Press, 2010. Smith, Donald B. From the Land of Shadows: the Making of Grey Owl. Saskatoon: Western Prairie Books, 1990.

3. Conservation Work with Parks Board Canada (sub heading under Career) Source matter in this subheading will discuss Grey Owl’s beginning with Parks Board Canada through meeting James Harkin, covering material surrounding the films he made with their support, and his placement as caretaker of park animals at Riding Mountain National Park in Manitoba. His relationship with W. J. Oliver regarding his being commissioned by Parks Board Canada to make films of Grey Owl will also be explored. We will also delve further into his later life as a conservationist and his role in Prince Albert National park.

Lanken, Dane. “The Vision of Grey Owl.” Canadian Geographic 119 (1999): 74-80. Smith, Donald B. From the Land of Shadows: the Making of Grey Owl. Saskatoon: Western Prairie Books, 1990. [edit]Conservationist Views (new heading) His outlook on conservationism will be explored, using both Tina Loo’s “States of Nature” Conserving Canada’s Wildlife in the Twentieth Century, and Donald Smith’s “From the Land of Shadows,” and Grey Owl’s “Pilgrims of the Wild” as sources which deal with his mindset of conservationism in detail.

Loo, Tina. States of Nature: Conserving Canada’s Wildlife in the Twentieth Century. Vancouver: UBC Press ,2006. Smith, Donald B. From the Land of Shadows: the Making of Grey Owl. Saskatoon: Western Prairie Books, 1990.

4. Conservation Legacy (sub heading under Posthumous recognition) The inspiration his lectures, books and films had on the people who came into contact with them will be explored deeper by using the sources below, as this is an area of his life which is largely overshadowed by the controversy of his false indigenous identity.

Billinghurst, Jane. Grey Owl: The Many Faces of Archie Belaney. Vancouver: Greystone Books, 1999. Chapin, David. “Gender and Indian Masquerade in the Life of Grey Owl “ American Indian Quarterly 24 (2000): 91-109. Dawson, Carrie. “Never Cry Fraud: Remebering Grey Owl, Rethinking imposture.” Essays on Canadian Writing 65 (1998): 120-140. Smith, Donald B. From the Land of Shadows: the Making of Grey Owl. Saskatoon: Western Prairie Books, 1990.

5. Death His relationships with Parks Board Canada prior to his death will be explored, delving into such aspects as how his increased use of alcohol, and absence from the park due to his touring prior to his death impacted his relationship with Parks Board.

Loo, Tina. States of Nature: Conserving Canada’s Wildlife in the Twentieth Century. Vancouver: UBC Press ,2006. Smith, Donald B. From the Land of Shadows: the Making of Grey Owl. Saskatoon: Western Prairie Books, 1990.

Stephanie's first message

Hello Hodgepodge, I got your first message and now I'm sending you one back. Just a few things. Your signature didn't come out correctly on your message to me. When signing off, click the signature icon in the edit bar, above, or add 4 tildes (the squiggly lines) after your message. Also, if you want to start a new thread on someone's discussion group, you can do what I did and start a new section by using two equal signs. That gives you a new heading (and the heading can be thought of as a subject line). See you Thursday! --Greentina (talk) 23:32, 24 January 2012 (UTC)

Edits to Djembe page

Hi Stephanie,

I have reverted your recent edit to the djembe page because the claims about the djembe being used to mimic human speech are factually incorrect. The djembe has never been used for this purpose by the Malinke or anyone else. The drum is not expressive enough to do this, and the Malinke do not have any concept of morse code or any other encoding of speech for transmission on a djembe.

The citation you added is taken out of context:

"the drum languages are as numerous as the almost innumerable languages and dialects of Africa itself"

The actual quote, in context, from Blades's book is:

Page 45: "In remote parts of Central Africa, the signals transmitted by means of a drum language (Bush Telegraph) consist of a form of Morse code. Strokes of differing strength and pitch provide a form of 'telephonic' conversation, by which news travels at considerable speed. The drum languages are as numerous as the almost innumerable languages and dialects of Africa itself."

This makes it clear that the quote is taken out of context and irrelevant to the djembe. The quote talks about Central Africa, where the djembe has never been played, and there is no connection with the Malinke ethnic group or the geographical distribution of the djembe.

You second citation is:

"The djembe was struck in different places and in different patterns to "convey a language as clear as vocal speech"

That quote is a falsification. The actual text in the book, in context, is:

Page 45: "Speaking of the tribe living on the banks of the Congo at the cataracts which now bear his name (Stanley Falls) he said: 'The islanders have not yet adopted electric signals but possess, however, a system of communication quite as effective. Their huge drums being struck in different parts convey language as clear to the initiated as vocal speech.'"

So, the quote is falsified because it doesn't talk about the djembe. Instead, it talks about the war drums of the Congo. In fact, the word "djembe" does not appear in the entire text of Blades's book. --MichiHenning (talk) 00:33, 12 February 2012 (UTC)

Invitation to Vancouver meetup

Hello,

You are invited to an edit-a-thon at the Prophouse Café on Sunday March 25, as part of Women's History Month events all over the world. If you wish to attend, please see Wikipedia:Meetup/Vancouver WikiWomen's Edit-a-Thon and add your signature to the list.

Thank you! InverseHypercube (talk) 10:04, 10 March 2012 (UTC)