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
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Founding Peoples from Earliest Times. Oxford, UK: Oxford University Press.
Edmonton Public Schools, Resource Development Services. (2007). Aboriginal collection: A
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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.
