Running Head: FIRST NATIONS, METIS AND INUIT RESOURCE EVALUATION 1

First Nations, Metis and Inuit Resource Evaluation

Of The Star Maiden written by Barbara J. Esbensen

Ladan Ghodsi

Yunxuan Han

Hajnal Kiss

University of Calgary
FIRST NATIONS, METIS AND INUIT RESOURCE EVALUATION 2

Executive Summary

We examined The Star Maiden, written by Barbara J. Esbensen and illustrated by Helen

K. Davie (1988). Esbensen claimed in the books front matter that her story is based on the

original publication in 1850 by an Ojibway chief who had adopted an English name George

Copway (1850), but in an award reception interview (Greenlaw, 1994), she referred to a story

entitled Legend of the Water Lily in a 1920 collection of childrens stories, My Bookhouse as

her source (Miller, c1920). The discrepant claims and source ambiguity raise some concern

about the authors non-Aboriginal identity and thus her qualifications for depicting Indigenous

content.

Our investigation of a range of sources uncovered mixed evidence regarding the books

quality and adequacy. Peterson (2007), who is not a member of the Indigenous community,

noted that the book was read and reviewed by the Anishinabe students who gave it a satisfactory

report. It was also included in a collection of Childrens literature recommended for teaching

Aboriginal content in the Edmonton public school system (Resource Development Services,

2007). The book was also praised for its serenading language and detailed illustrations of the

Ojibway nations communal way of life and natural environment (Winston, 1996), resonating

with our initial impression.

However, concerns and cautions were raised by the academia and from the Indigenous

community regarding the cultural authenticity. Evidence in support of our concern with accuracy

was found in Seale and Slapin (2005), who pointed out the graphics are not culturally accurate

and at points not respectful, e.g. the patterned borders framing the illustrations are a mixture of

Dutch pottery, Plains parfleches and quillwork, and Great Lakes beadwork and thus not authentic

to Ojibway designs or representative of a time before the arrival of the settlers. The attire is

exaggerated by displaying whole otters on peoples regalia and feathered headdresses in most
FIRST NATIONS, METIS AND INUIT RESOURCE EVALUATION 3

illustrations (Seale and Slapin, 2005). We also found sacred items being portrayed such as a

drum and pipe. Inaccurate depiction significantly reduces its value as a teaching resource.

Furthermore, a strong Christian influence is evident through all three versions of the story

we found. Copways (1850) writing is considered similar to the styles of the 19th century

educated middle class, due to his background as a converted missionary of the Methodist Church

(Winston, 1996). The style was duplicated in the later edition (Miller, c1920). The tale by

Esbensen contains analogies of Christian mythology, such as resemblances to Garden of Eden,

the juxtaposition of the Star Maidens appearance and the coming of Christ, etc. (Winston,

1996); further, her use of elementary similes, free form and simplistic short phrases, especially in

the chiefs speech, conformed to the white Anglo-Saxon view of wise Indian chiefs (Winston,

1996). We also found misrepresentation of the cultural and societal roles, and even a void of

description of the Ojibway beliefs and values in the text (e.g. elements such as a pipe of peace

filled with sweet scented herbs, offerings of tobacco, significance of guidance given to children

by the chief presented in the earlier versions are absent in Esbensens tale), either due to limited

knowledge or pre-occupation of the authors own vision of the story. As observed by Seale &

Slapin (2005), traditional star stories serve a purpose to teach about directions and ways to

navigate, are tied to seasons, and have deep spiritual significance and none of this comes

through, in Esbensens ethereal googly-eyed retelling or Davies romantic illustrations (p. 279).

Our analysis shows the challenge of retaining the authenticity of Indigenous culture and

the importance of careful research in adopting teaching materials (Dickason & McNab, 2009), as

the narrator typically imposes his/her own ideological framework onto the materials through

choices of character building, language use, or even the overall message (Winston, 1996). As a

result, we dont recommend the use of this book as a source for representing the Ojibway culture

or Indigenous cultures in general for incredible source and distorted Indigenous worldview.
FIRST NATIONS, METIS AND INUIT RESOURCE EVALUATION 4

Practical classroom applications

In the event that this book was to be used, it could be used as a source for critical analysis

or as a supplementary resource to emphasize Indigenous values such as a pursuit of connection

to the land and the stewardship held towards nature. This book could be used as an entry point

into exploring the western medias portrayal of First Nations in stereotypical ways. By

highlighting and questioning these misconceptions, we can help students develop phronesis

regarding this topic.

In connection to one group members background in the Mandarin bilingual program,

this material may be used as a comparative interdisciplinary study for grade 3 to 5 students. With

the learning goals of developing an understanding of similarities and differences among people

(Alberta Education, 2006, p. 89) and participating in, and contributing to, an interdependent and

multicultural global society (Alberta Education, 2006, p. 101), students would explore and

compare similar Chinese and Ojibway tales to discuss the universal inquiry of human-nature

relationship across cultures. Finally, as Esbensen chose to write this story in the form of a free

verse poem, this book could essentially be used to introduce poetry to students and meet the

Grade 3 Alberta Language Arts program of study to identify types of literature, such as humour,

poetry, adventure and fairy tales (Alberta Learning, 2000, p. 31).

FIRST NATIONS, METIS AND INUIT RESOURCE EVALUATION 5

References
Alberta Education. (2005). Our words, our ways: teaching First Nations, Mtis and Inuit
learners. Retrieved from https://education.alberta.ca/media/3615876/our-words-our-
ways.pdf

Alberta Education. (2006). Program of Studies: Chinese language arts kindergarten to grade 9.
Alberta, Canada: Author. Retrieved from
https://education.alberta.ca/media/160446/chinese-language-arts-kindergarten-to-grade-
9.pdf

Alberta Learning. (2000). Program of Studies: English language arts (K-9). Alberta, Canada:
Author. Retrieved from https://education.alberta.ca/media/160360/ela-pos-k-9.pdf

Copway, G. (1850). The star and the lily. In The traditional History and Characteristic Sketches
of the Ojibway Nation (pp. 97-102). London: Charles Gilpin. Retrieved from
https://archive.org/details/traditionalhist00bookgoog

Dickason, O. with McNab, D. (2009). Introduction. In Canadas First Nations: A History of

Founding Peoples from Earliest Times. Oxford, UK: Oxford University Press.

Edmonton Public Schools, Resource Development Services. (2007). Aboriginal collection: A

thematic listing of resources with aboriginal content. Edmonton, AB: Author. Retrieved
from http://www.learnalberta.ca/content/ssac/pdf/aboriginalcollection.pdf

Esbensen, B. J. (1988). The Star Maiden: An Ojibway Tale. Boston, MA: Little, Brown and Co.

Greenlaw, M.J. (1994). Profile Barbara Esbensen. Language Arts. 71, 544-548. Retrieved from
http://www.ncte.org/library/NCTEFiles/About/Awards/Esbensen.pdf

Miller, O. B. (c1920). Legend of the water lily. In Up one pair of stairs of my bookhouse (pp.
117-120). Chicago: The Bookhouse for Children.

Peterson, A. (2007). A second look: Native Americans in childrens books. Bloomington, IN:
AuthorHouse.

Seale, D., & Slapin, B. (2005). A broken flute: the Native experience in books for children.
Walnut Creek, CA: AltaMira Press.

Winston, J. (1996). Whose story? Whose culture? Moral and cultural values in Babara Juster
Esbensens The Star Maiden. Childrens Literature in Education. 27(2), 109-121.