At the Champlain on the Anishinabe-Aki Colloquium at Carleton University this week, there were quite a few of us glued to our various electronic devices. No, we weren’t rudely texting while the panelists were speaking (well, at least I wasn’t); we were projecting their words to the Twitterverse. We were retweeted and queried by other Twitterhistorians and museums alike, adding another layer of conversation to the conference.
This also may amount to more of a Twitter play-by-play of the colloquium’s proceedings, not only the most popular and witty of the tweets. While most but not all of the tweeting is in English, many of the presenters and audience questions were using French. I can just more easily wrestle my thoughts and summaries of events into 140 characters in English.
(Fair warning: I may be biased in favour of my own tweets, but there were so many other witty people tweeting I am sure that there will be plenty of variety! Most of these come from the official conference hashtag at #cuchamplain.)
Are you coming to the Champlain Colloquium Thurs and Fri? Follow at #cuchamplain for realtime experience. http://t.co/qglEvhZ3df @CU_HIstory
— Dominique Marshall (@Dominiq92516944) September 18, 2013
“Unique Conference at Carleton to Consider Champlain’s Place in Collective Memory” http://t.co/tmGzQRJVxm #cuchamplain #cdnhistory #ottcity
— Jesse Robertson (@JesseRoberts0n) September 18, 2013
Sneak preview of venue for #cuchamplain conference. pic.twitter.com/6MibN13j6s
— Lauren Markewicz (@HistoryBoots) September 18, 2013
Many of the presentations on Samuel de Champlain tomorrow at #cuchamplain will be in French, but… pic.twitter.com/mia5NnoL1z
— Lauren Markewicz (@HistoryBoots) September 18, 2013
Volunteering at #CUChamplain colloquium 2morrow. Handing out nametags so you can know who you are, and others can too. #mynameisinigomontoya
— Sinead Cox (@Fcox2) September 18, 2013
If you’re here early, make sure to take in the ‘Whose Astrolabe?’ Exhibition #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
#cuchamplain colloquium an unprecedented exercise in public history on the Anishinabe Aki
— CCPH (@ctrpublichist) September 19, 2013
The “Anishinabe-Aki” of course means “Anishinabe Land”. “Algonquin” is a linguistic group and lacks specificity and cultural relevance.
#cuchamplain on its way after smudge and prayer by members of local Anishinabe community. Academics now stepping in.
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
The initial fur trade in Quebec was a largely Norman affair. Links to Rouen! #cuchamplain
(As someone who worked near Rouen in Normandy for nearly eight months, I am always pleased to spot references to this region in unexpected places.)
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Champlain left Honfleur in Normandy in 1613; there’s a large plaque there in France with his likeness, I can attest. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
@HistoryBoots his true likeness? No one actually knows how he looked, even the portrait is believed now to be problematic!
— Peter W Holdsworth (@P_W_Holdsworth) September 19, 2013
@HistoryBoots @P_W_Holdsworth Pop!Champlain? ;) #cuchamplain
— Meghan Lundrigan (@megainer) September 19, 2013
I wonder how many confused Europeans have died in search of the Northwest Passage over the years? #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Summary: 1612-1613 was a busy time in New France and for Champlain in particular. A barrage of activities! #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
@HistoryBoots that’s a great question! You should ask in the discussion period! #cuchamplain
— Meghan Lundrigan (@megainer) September 19, 2013
(I didn’t – both because I was nervous compared to all of these articulate folks making brilliant remarks and because there were so many questions and so little time!)
Speaker Thierry asserts that the Ottawa voyage in 1613 was incredibly important for renewing the Franco-Algonquin alliance. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Côté says that despite Champlain’s large body of surviving writing, he’s rarely thought of as a writer. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Champlain is most often thought of as a historian, not an author or writer, if he is considered in other lights. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Champlain a writer, navigator, soldier, diplomat – a Rennaissance man, but, like, an Enlightenment humanist Rennaissance Man. #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
First panel: Champlain as explorer, opportunist, diplomat in search of wealth via the illusive North Sea #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
But Champlain also should be remembered as author and writer with a literary mission and legacy #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
Reminder to everyone at #cuchamplain that we have translation receivers available! Piece of ID required.
— Meghan Lundrigan (@megainer) September 19, 2013
(Some anglophone audience members had been struggling a little bit with face-paced French with non-Québécois accents.)
Champlain’s writings on his voyages in the early 1600s were quickly read, cited, and plagiarized after publication. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
@ctrpublichist he creates his own Lieux de memoirs with his own writing, selling himself as a founder.#cuchamplain
— Peter W Holdsworth (@P_W_Holdsworth) September 19, 2013
@P_W_Holdsworth Oh, can we please put a moratorium on the concept of “civilizer”? It shouldn’t be considered an achievement. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
@HistoryBoots it is used historically look towards huronia commemoration, one of the largest North American monuments to him! #cuchamplain
— Peter W Holdsworth (@P_W_Holdsworth) September 19, 2013
Speaker just apologized to interpreters before quoting passage of 400 year old French. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Apparently there are now histories of early Canadian literature written in German! #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Explore the Champlain commemorative digital repository! Submissions welcome until June 2014: http://t.co/lyA1TCjEs8 #cuchamplain
— Meghan Lundrigan (@megainer) September 19, 2013
Chief Whiteduck states that this is a commemoration for the Anishinabe, not a celebration. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Protocol acknowledging tribal territory is serious and non-symbolic today and in Champlain’s time. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Don’t forget about the official inauguration of #PlainChant, 7PM tonight and open to the public! http://t.co/P4I16jtczP #cuchamplain
— Meghan Lundrigan (@megainer) September 19, 2013
(This light show will come up again later.)
Ceremonies performed, such as the smug ceremony, are a way of remaining connect to these histories & to the on going history #cuchamplain
— Anna Kuntz (@AnnaKuntz2) September 19, 2013
Champlain as historical figure, writer, but importantly also a man whose actions and legacy had a tremendous lasting effect #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
The Anishinabe Aki is still the Anishinabe Aki. Champlain and his King could never take it away. #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
Chief Whiteduck contests assertions of historical lying due to teachings of the importance of honesty among the Anishinabe. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Miscommunication may have occurred in interpretation between peoples and cultures in the #1600s. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Commemoration and tangible acknowledgement of Anishinabe are thin on the ground in the #Ottawa area. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
I like the order that these speakers were placed in. It makes for good debate and gives the Anishinabe the final word. #cuchamplain.
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Chief Whiteduck-The intent of both parties involved in this historical encounter needs to come back to its original intent #cuchamplain
— Anna Kuntz (@AnnaKuntz2) September 19, 2013
The #cuchamplain colloquium about commemorating the Anishinabe Aki and all whose passed through and still remain
— CCPH (@ctrpublichist) September 19, 2013
I find it interesting that majority of folks tweeting #cuchamplain are our public history MAs
— Shawn Graham (@electricarchaeo) September 19, 2013
(Up to this point, this assertion is very much true; all of the tweeters are students at Carleton University, even the CCPH official feed.)
Oral history is a vine that bears the same fruit but grows in many directions, says Chief Whiteduck. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Chief Whieduck: oral history a vine than can grow and change through time – history that’s still alive #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
Oral history is a vine that can beat one type of fruit, but can grow in many directions- Chief Whiteduck #cuchamplain
— Anna Kuntz (@AnnaKuntz2) September 19, 2013
@AnnaKuntz2 Really evocative and easy to fit into 140 characters. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Can written and oral histories of this encounter be reconciled? Need they be? #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
Jean luc pilon speaking re what archaeology can know, at #cuchamplain
— Shawn Graham (@electricarchaeo) September 19, 2013
Archaeology possibly the best was to unite oral and written history on saint sam from @Civilization #cuchamplain
— Peter W Holdsworth (@P_W_Holdsworth) September 19, 2013
Next up, session 2: Artistic Interventions #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
Ruth Phillips: artistic world at the vanguard of cultural mediations and decolonization #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
Attn followers of #cdnhist #cdnhistory – great discussion happening right now on Champlain on the Anishinabe Aki. Follow at #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
Linda Grussani: artistic institutions coming to recognize that experts of indigenous art lies with creators, not just curators #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
Jeff Thomas is inviting #cuchamplain attendees to pose for the next segment of his ongoing “Seize the Space” project. http://t.co/JR2tTP7awZ
— Meghan Lundrigan (@megainer) September 19, 2013
The biggest change to the National Art Gallery was the inclusion of pre-contact art, not beginning with that of New France. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Acknowledging such indigenous pieces as art, not merely anthropological or ethnographical specimens, is critical. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Check out these drawings by children about Champlain sponsored by Réseau du patrimoine gatinois #cuchamplain pic.twitter.com/cKk9LJEk3Q
— Anna Kuntz (@AnnaKuntz2) September 19, 2013
The National Art Gallery does stand on land that has not been ceded or surrendered by the Anishinabe. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
The visual artists and curators have taken the stage. Story time, with pictures. What’s not to love? #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
I am a fan of Kent Monkman, whose work now often uses historical European art styles to subvert dominant messages. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
I think we need to reintroduce the idea of a “Republic of the Beaver.” #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
Beavers were thought to be great architects in New France and were humanized. There was talk of “Republics of beavers”. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Montreal Museum of Fine Art working with Kent Monkman to imagine colonial encounters on canvas #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
Beavers were valued for their fur but also for “castorium”, used in 17th century pharmacy and perfumes. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Nadia Myre creator of powerful Indian Act #cuchamplain introduces History in Two Parts – canoe half aluminum half birchbark
— David Dean (@DavidDean2010) September 19, 2013
Nadia Myre’s “Portrait in Motion” questioning what it means to live a bridged identity #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
Nadia Myre beaded over the Indian Act- #Sakahan-to acknowledge the destruction it caused,to take ownership & in defiance #cuchamplain
— Anna Kuntz (@AnnaKuntz2) September 19, 2013
I am intrigued by this title – “Gichi Zibi Omaawinni Anishinaabe, Samuel de Champlain, Lasagna and Joe: all connected”. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Omaamiwinni Anashiaabe is the new name of the former “scout” used in Greg Hill and presentation on connections as an artist. #cuchamplain
— Peter W Holdsworth (@P_W_Holdsworth) September 19, 2013
“Power relations. Relative power. Powerful relations.” – Greg Hill at #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
2013 a year of many anniversaries. Champlain’s 400, Two Row Wampum’s 400, the Royal Proclamation’s 250 (Oct. 7). #cuchamplain #rp1763
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
Histories are written,spoken, and refashioned constantly- Greg Hill #cuchamplain
— Anna Kuntz (@AnnaKuntz2) September 19, 2013
Exploring the idea of Kanada – the aboriginal origins of “Canada.” #cuchamplain #inm
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
Greg Hill: can’t just remove history as you can with monuments- artworks can reinstate ties that bind #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
Greg Hill #cuchamplain rethinks and rembodies scout on Champlain monument
— David Dean (@DavidDean2010) September 19, 2013
Wonder if anyone thought of making Champlain and Anishinabe scout change places on Champlain Monument? #cuchamplain
— David Dean (@DavidDean2010) September 19, 2013
“Reconciliation implies meeting in the middle – maybe we need to recognize that the meeting has already taken place.” #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
Wrestling with how to teach 1613: panel 3 at #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
400 years since the passage of Samuel de Champlain along the Ottawa River, but also 400 years of Francophonie in the region. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
History and heritage in education? Let’s talk about teaching. #cuchamplain pic.twitter.com/92Qew8O3hH
— Joanne R E D (@jredec) September 19, 2013
@ProfWalsh2003 we are relentlessly in the present, especially with commemorations like this #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
#cuchamplain Guzin sur objets, musées et colonialisme. Sur le programme de l’UQO où elle travaille http://t.co/gup3gkzObx
— Dominique Marshall (@Dominiq92516944) September 19, 2013
Nada Guzin Lukic: veracity of artefacts not as important as the stories they tell about Canada, the legacies still lived today #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
#cuchamplain Histoire orale des Kitigan Zibi Anishinàbeg; beau livre auquel Kirkby et Gilbert Whiteduck ont participé http://t.co/H96sTpIxeZ
— Dominique Marshall (@Dominiq92516944) September 19, 2013
Students who drew the great picture were asked to draw a portage or offering of gift after listening to teachers & an oral hist #cuchamplain
— Anna Kuntz (@AnnaKuntz2) September 19, 2013
The Anishinabe write books about their own history and culture, because current history books omit their story. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Anita Tenasco: Anishiniabeg stories not being told in wider Canadian canons, so telling and publishing their own #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
Anita Tenasco- Anishinaabe school board has texts written by and for their nation- “Since Time Immemorial: Our Story” #cuchamplain
— Anna Kuntz (@AnnaKuntz2) September 19, 2013
Anita Tenasco does amazing job explaining colonial structures in education #cuchamplain #kitiganzibi
— Darryl Leroux (@DarrylLeroux) September 19, 2013
@electricarchaeo asks how teachers can branch out beyond the constraints of provincial curriculums to teach indigenous history.#cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
History classes determined in part by student assumptions about what history is and where it can be found, says @ProfWalsh2003. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
@ProfWalsh2003 notes that instead of curricular restraints the restraints at uni are the students’ assumptions of history #cuchamplain
— Anna Kuntz (@AnnaKuntz2) September 19, 2013
“What’s in the history books today does not reflect our [Anishinabe] history.” #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
#cuchamplain C. Desrochers sur concours de dessin Champlain http://t.co/7KbEFzUsMh Originaux versés aux archives de Carleton
— Dominique Marshall (@Dominiq92516944) September 19, 2013
What are the long term educational and cultural effects of the 2013 Champlain festivities? What will students remember? #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Commemorations need to put in context with each other, ask what gets resolves, what gets reopened, what stays the same #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
@ProfWalsh2003 “Point here is not to celebrate and wrap up the problems of the past.” #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
#cuchamplain Film sur les premières nations et les franco-ontariens http://t.co/GuTzkRCDBg
— Dominique Marshall (@Dominiq92516944) September 19, 2013
Celebratory mood of commemorations may hide negative effects of colonialism and inequalities. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Hard questions being raised. Are such commemorations de-politicizing issues that are inherently political? #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
#cuchamplain Leroux: no other meeting of this kind has questionned commemoration this much
— Dominique Marshall (@Dominiq92516944) September 19, 2013
#cuchamplain Trépanier indique que certaines écoles de la région parlent des Amérindiens comme d’une civilization disparue
— Dominique Marshall (@Dominiq92516944) September 19, 2013
(She in fact was telling a story about her own child’s school that was going to have an “Amérindien” year, culminating in a costume party. She was horrified.)
Some school curriculums avoid thinking critically about the past from the present – what groups does this history serve? #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Holy cow. My Western Canadian brain doesn’t move quick enough b/w English and French. #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
#cuchamplain 80 étudiantes de l’UQO pédagogie au colloque; l’une d’entre elles témoigne de l’ouverture à l’histoire autochtone
— Dominique Marshall (@Dominiq92516944) September 19, 2013
Names and dates in #history class are less important than getting students thinking critically about the past and the present. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
#cuchamplain Work of Augeron, keynote speaker: see the inventory on the web, of “lieux de mémoires” http://t.co/FnMpqYqigg
— Dominique Marshall (@Dominiq92516944) September 19, 2013
What links and relevancies can be drawn for those students who don’t share indigenous, French or English heritage or history? #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Andrea Carrion, from Ecuador, asks about the ways to teach this encounter for people who have just come to Canada #cuchamplain
— Dominique Marshall (@Dominiq92516944) September 19, 2013
The past isn’t just a distant country, but it is here, it is now, it is us, says @ProfWalsh2003 #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
#cuchamplain @ProfWalsh2003 Legacy of 1613 needs to include an understanding that the past is us, it is now.
— J. Opp (@lugthecam) September 19, 2013
@ProfWalsh2003 says that the key to overcoming students’ disinterest in distant past lies in making connections bt then & now #cuchamplain
— Meghan Lundrigan (@megainer) September 19, 2013
Sometimes (often) 140 characters can be so limiting. That was @electricarchaeo being profound at #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
I like that the title of the statue is apparently “Samuel de Champlain avec un astrolabe” and not “avec son astrolabe”. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Mickael Augeron is first to take the stage for the keynote event at #cuchamplain
— Meghan Lundrigan (@megainer) September 19, 2013
“Brazil” gets its name from the “bois de braise”, a red wood used to dye textiles. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
(Which is even more clear when you know that it’s spelled “Brasil” in French.)
I wonder if there are any surviving examples of hats in Europe from the earliest years of the fur trade? #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
#cuchamplain Tonight UofO “Who is Afraid of Teacher Activists?” colonial violence absent from curriculum http://t.co/KtVyry68Dd
— Dominique Marshall (@Dominiq92516944) September 19, 2013
#cuchamplain Related trivia: Champlain fought alongside Martin Frobisher in a military campaign against the Spanish in France.
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
#cuchamplain Augeron on a young Champlain in the West Indies struck by the exotic, and stepping in Mexico, … illegally
— Dominique Marshall (@Dominiq92516944) September 19, 2013
Did you know that the French tried to establish a colony in Florida in 1562-1565? (It failed, violently.) #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
#cuchamplain Champlain reading Hakluyt, Cartier, etc, to learn about diplomatic failures: French Huguenots disaster in Florida.
— Dominique Marshall (@Dominiq92516944) September 19, 2013
#cuchamplain: désastres répétés de la diplomatie française et huguenote en Amérique, et efforts de Champlain pour les surpasser.
— Dominique Marshall (@Dominiq92516944) September 19, 2013
#cuchamplain French protestants erased from catholic french history until 50 years ago but Champlain money and leaders all Huguenot
— Dominique Marshall (@Dominiq92516944) September 19, 2013
Then Chief Kirby Whiteduck and Chief Gilbert Whiteduck took the floor.
#cuchamplain Full house listens to Chiefs Kirkby Whiteduck, Gilbert whiteduck and historian Augeron at keynote event pic.twitter.com/6Kw7B5lrjD
— Dominique Marshall (@Dominiq92516944) September 19, 2013
Chief Kirby Whiteduck: happy to participate and educate rather than celebrate or commemorate #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
Chief Whiteduck “If Champlain and Tessouat were alive today, what would they say?” #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
Chief Kirby Whiteduck: we won’t celebrate or commemorate Champlain, but we will participate and educate. #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Yes, let’s engage with, reconsider, rethink… but not celebrate, not commemorate #cuchamplain
— David Dean (@DavidDean2010) September 19, 2013
Chief Whiteduck: “Champlain dealt differently with First Nations, helped the Algonquin.” #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
#cuchamplain Chief Whiteduck subtly questions how historians have attributed econ ‘middleman’ motivations to Tessout in stopping Champlain
— J. Opp (@lugthecam) September 19, 2013
Chief Whiteduck: Champlain dies in 1635. Things quickly change for the Algonquin. #cuchamplain #cdnhist
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
Chieg Whiteduck: Missionaries encouraged warfare between Iroquois and non-Christian Algonquin. #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
#cuchamplain What would Tessouat and Champlain say to each other in light of what happens after their deaths?
— J. Opp (@lugthecam) September 19, 2013
Chief Gilbert Whiteduck: personal reflections on what Tessouat may have been thinking on the eve of Champlain #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
Personal reflection as a way to encounter the past, to explore different avenues that traditional scholarship has not recorded #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
Wow. Haunting reflection by Gilbert Whiteduck. #cuchamplain
— Jesse Robertson (@JesseRoberts0n) September 19, 2013
#cuchamplain 3 keynote addresses that offer a fascinating view of how narrative forms, conventions, and epistemologies shape our histories.
— J. Opp (@lugthecam) September 19, 2013
I find Chief Gilbert Whiteduck a powerful speaker. #cuchamplain pic.twitter.com/KdZy4I3FlG
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Difficult questions of the definition of genocide and ethnocide coming up at #cuchamplain.
— Lauren Markewicz (@HistoryBoots) September 19, 2013
Difficult questions of the definition of genocide and ethnocide coming up at #cuchamplain.
— Lauren Markewicz (@HistoryBoots) September 19, 2013
(The definitions of which were questioned by the audience; the official definition of genocide held by the UN was quoted via the miracles of modern technology and it was determined that yes, by the UN’s standards, a genocide had been committed against the Anishinabeg people.) Many of the conference attendees then went to the Museum of Civilization for a look at the small Champlain exhibit and to eat a delicious dinner. After that, many walked across the bridge to either the official light show at the Champlain statue on Nepean Point or the counter light show in Major’s Hill Park.
Champlain exhibit at @Civilization : “cheveux sur la soupe” #cuchamplain
— CCPH (@ctrpublichist) September 19, 2013
A day of Colloquium makes you see this differently #cuchamplain pic.twitter.com/cWhAuwZY1c
— CCPH (@ctrpublichist) September 19, 2013
Beautiful view from @Civilization #cuchamplain pic.twitter.com/L6QN3C8GR5
— Emily Keyes (@emilykkeyes) September 19, 2013
Prepping for an alternative light show post-#cuchamplain @ the Scout. “Written out of history again”? pic.twitter.com/PC5TQu3rmL
— Joanne R E D (@jredec) September 19, 2013
For more information on the context behind the light show and a few short videos (of terrible quality, I apologize) of the event, see my previous blog post.
@DarrylLeroux Tomorrow will be interesting – and I’m looking forward to your talk. #cuchamplain
— J. Opp (@lugthecam) September 20, 2013
Anishinaabe-Aki! “Kneeling Indian Tracker” Counter-Party to the Samuel De Champlain Light Show, Part I: http://t.co/wYptoU2Cea #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 20, 2013
@HistoryBoots More illuminating thing 2day was #CUChamplain colloquium, not complicated legacy of contact lit up like psychedelic Xmas tree
— Sinead Cox (@Fcox2) September 20, 2013
Anishinaabe-Aki! “Kneeling Indian Tracker” Counter-Party to the Samuel De Champlain Light Show, Part II:https://t.co/eefzL2c7mo #cuchamplain
— Lauren Markewicz (@HistoryBoots) September 20, 2013
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