Author Topic: Margaret Noodin, Professor  (Read 19168 times)

Offline fairbanks

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Re: Margaret Noodin Ojibwe Professor
« Reply #135 on: April 20, 2022, 08:11:52 pm »
If you think academics make a lot from publishing, that's strange. Almost all academic books sell less than a few hundred. Noodin did send an email saying she's giving away all remaining books so she won't make even that small couple hundred dollars in profit.

Did you read my post above? The CNO has a hard time finding Cherokee teachers for their schools. So much that they are willing to train non Cherokee, literally begging anyone willing.

Academia has worked pretty hard to decolonize itself, some places more successfully than others. About the only places with enough money to really make it a complex are the elite schools, Ivy League places, and the racism there can be pretty strong, like Harvard having open white supremacists on faculty.

A public university that's built a relationship wth local communities for half a century, like my old school ASU, isn't colonial. There's dozens of NDN faculty. And one like my school where there literally is no budget anymore to allow a prof to make copies of the syllabus isn't a complex.

Much of this thread has long been a debate not about Noodin, but about unnamed others we really should start threads on. There has yet to be anyone showing she ever got a job, grant, or anything else from her claim except her choosing to believe, against all evidence now, the family story of being a descendant.

I never wrote nor do I think that academics make a lot publishing. It's not about the amount of money being made. It's about the principle, which is why it sounds like she's doing the right thing ending whatever profit she's making.

I did read your post about the Cherokee language teachers need. Not sure how helpful that is in this specific situation. Again, my issue isn't so much with whether or not non-natives teach native languages. I do feel it is an issue when non-natives are teaching and present as native and then get outed and caught up in the way Noodin has here. Should she continue teaching right now in such an elevated position as she was? I don't know about that.. Just because language teachers are needed in general, doesn't mean they get a pass in my opinion.

As far as the academic complex goes. I consider all colleges to be a part of that - not just the Ivy League. I agree that there have been some great strides made to decolonize within the academy, but it seems a lot of those changes aren't that deep. Just like any colonial institution that's been talking about decolonizing or diversifying etc. Just having more native faculty or a relationship with local community doesn't seem to be enough in my book. I don't see enough land based education efforts. If you have a native teacher that's essentially forced to teach within the structure of the system then I think there's a lot more work to do. 

Finally when it comes to evidence that she ever got a job, grant, or anything else from her previously held identity, I highly doubt anyone could prove any of that here. Doesn't mean it didn't happen in one way shape or form though. I think that would be something she can take accountability for. It might help in making amends in a good way. Her positionality statement really did read like a settler move to innocence honestly in my admittedly bias mind. 

Offline educatedindian

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Re: Margaret Noodin, Professor
« Reply #136 on: April 22, 2022, 02:13:21 pm »

I would like her to share how many grants she applied for over the years as Anishinaabe. How many students worked with her thinking she was Anishinaabe? Has she asked? How many gigs has she got with people thinking she was Anishinaabe? Has she asked? In her previous to last Electa bio, she opened by stepping into the fray of identity fraud and race-shifting (which I found to be manipulative and indicative of her intelligence as a PhD familiar with broader academic discourses) but not once has she said how her failures to do her genealogical work, or hire someone, and instead float around on a slip of a story has been harmful.

This was answered before. Neither she nor anyone else was ever awarded grants or jobs based on race, nation, or ethnicity. Been illegal since the 70s. She got her job and grants based on speaking the language.

I agree she should have done her genealogy long ago. Over here in Virginia, there are a lot of whites with family stories thanks to Pocahontas myths. My experience is that even when given evidence the stories aren't true, some refuse to believe them. One semester, I offered students the choice to do an essay after taking a DNA test. In one case, even negative test results weren't enough to change their minds. But as a professor she should know better.

Offline kaeqcekam

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Re: Margaret Noodin, Professor
« Reply #137 on: April 22, 2022, 06:52:25 pm »
Posoh. I am not going to refer to the subject of this discussion but the surname she chose because she thought it would be ‘fun’. I will refer to her as Margaret. There seems to be some sort of disconnect regarding her position in the academy and her lies. While Margaret’s lies may not have been how she initially accessed her place in academia, her lies gained her access to speakers and community that she would not have gained so quickly had she been honest. How do I know?

Christine K. Lemley gained access to my community through John H. Teller, a highly respected member of my Nation. It took a long time for John to agree to mentor Christine and even longer for the Menominee community to feel comfortable around her let alone accept her. Christine first visited our rez when John was teaching the language in our high school. He began to introduce her to tribal members, and he taught her the proper way to conduct herself before even requesting to interact. It took her six years to build up a good rapport. Her time with my people was entirely based on what she could give back, not what she could take. She didn’t create a false identity; she didn’t run around in regalia or crate a drum group. She did not center herself, she centered the Menominee. My community was hard on her, but she stuck it out and remained accountable to the tribe every step of the way. She is now a Professor at NAU Flagstaff and we love and miss her. That is how one should immerse themselves in order to help a Peoples to reclaim their language. You don’t need to lie, you don’t need to be the great white hope either. You just need to get to know the People in a good and honest way even though it can take a considerable amount of time.

Margaret did not do this. She makes it quite clear that she rushed in with her blood myth, which she refuses to let go of. While she may be a good professor, she is not a good anishinaabekwe. She’s either told people she is Ojibwe or willingly allowed them to come to that conclusion without correction. In doing this she has misled her students and hurt the elders she has worked with. In misleading her students, maybe she is not such a good professor. They clearly did not get the experience they thought they had. I feel sorry for them, especially the ones coming to her defense. How many of her students, with similar blood myths, did she encourage to lie, though maybe not in so many words? Is that part of her academic legacy? How do Margaret’s long standing lies align with WSUM’s code of conduct? Are there penalties?

As to the academy, it past time to decolonize. I do understand that academics has diversified but that does not mean it has decolonized. Hiring Native people and tossing in a land acknowledgement is not decolonization. We should be able to have control of our departments. We should absolutely be the ones deciding on curriculum and content. No matter how experienced a non-Native academic may think they are, they cannot and will not have our lived experience, that is not something that can be translated, or book learned or picked up after spending some time on the rez. Students  are done a disservice when they do not learn about our experiences from us. There needs to be legislation change as a part of the reconciliation process so that we have capitol control over Indigenous Knowledge, our stories and our history. Decolonizing the academy means respecting the selfdetermination and sovereignty of Indigenous communities. It means enough with the colonialism and imperialism associated with higher education.

Offline Defend the Sacred

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Re: Margaret Noodin, Professor
« Reply #138 on: April 22, 2022, 06:58:03 pm »
Thank you for making these vital points, kaeqcekam, and welcome.

Offline WINative

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Re: Margaret Noodin, Professor
« Reply #139 on: April 22, 2022, 08:15:09 pm »
This was posted yesterday on Facebook.

Thursday Morning Lecture Series: Native Americans of the Great Lakes Region: Lessons of the Land in Indigenous Languages of the Great Lakes
When: Thursday, 4/28/2022 from 10:00 - 11:30am EST
Fee: $10.00
Speaker: Margaret Noodin, PhD
This talk will introduce the indigenous view of Great Lakes history through indigenous languages that have been spoken for millennia in the region. These languages have shaped the ways that speakers experience and express their place in nature, their spiritual beliefs, and their relationships to other human and non-human beings.  The loss of traditional languages through intentional erasure and forced assimilation has had profound impacts on individual identities and indigenous cultures.
Professor Noodin, who is of Anishinaabe descent, is an American poet and Professor of English and American Indian Studies at the University of Wisconsin—Milwaukee where she also serves as Associate Dean of Humanities. She is the director of the Electa Quinney Institute for American Indian Education and is the editor of  Professor Noodin is the author of two collections of bilingual poetry in Anishinaabemowin and English. She received an MFA in Creative Writing and a PhD in English and Linguistics from the University of Minnesota.  At the University of Michigan she served as Director of Comprehensive Studies.  With her daughters, both U of Michigan students, she belongs to a women’s hand drum group which sings in Anishinaabemowin.
To register, first sign into the OLLI website with your email and password and then head to the Course Catalog. 😁
Please reach out to the OLLI-UM office if you have any questions or require assistance, 734-998-9351 or

Offline kaeqcekam

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Re: Margaret Noodin, Professor
« Reply #140 on: April 22, 2022, 11:27:20 pm »
You've been part of NAFPS for years and you realize who we usually go after. She's not a cult leader, didn't abuse anyone, didn't spread falsehoods about Native traditions. There's zero evidence of harming anyone. Just the opposite, her being forced to step down harms Ojibwes by taking away a language teacher.

She abused a lot of people, how can you not see that? She lied to her students, she lied to elders, she lied to communities, she taught drum making - supposedly by permission from unmentioned elders who were under the assumption that she was Native, she has taken up space in the media that could have gone to actual Natives, she is teaching students with blood myths to lie by example, she led ceremony at a George Floyd memorial, she has a drum group that performs. All of this is abusive and harmful. It's settler colonial bullshit and if you can't see it there is an issue.

She hasn't stepped down to the best of my knowledge. I asked a friend who attends UWM and it's business as usual.

You're certainly right that it's far better to have someone who grew up speaking the language teaching it instead of someone who learned it as an adult. But that's just not possible for more than a few NDN tribes in the US or Canada.

While this is true for many tribes it is not true for all. For those who are white and teaching NDN languages it is imperative that they are honest about who they are. Leave the blood myth Indian princess crap at home, it does not belong in the academy.

I'm writing this paragraph for any outsiders reading this since I know you know it all too well. Boarding schools came damn close to killing Native languages, reduced the speakers to sometimes a few dozen people out of thousands. Even the larger groups like Dineh and Cherokee struggle to hold onto the language. Non Natives often teaching the language is going to be a reality for the near future, for the same reasons the Spanish teachers in Iowa high schools probably won't be Latinos.

You're not quite accurate about the Cherokee. There are, as I am sure you know, three bands. UKB has a fluency rate of 60%. EBCI's Kituwah Preservation and Education Program is made up entirely of Native people.

Noodin is someone who took the family stories of ancestry at face value without checking them. This is something she shouldn't have done, but there was no intent to harm and no benefit to her.

There may have been no intent to harm be she did harm as I outlined above. It most certainly did benefit, she gained access to ceremony, led ceremony, had access to community activities, she has a drum group, she jingle dances. Many of these things she would not have had access to if she had been honest.

Calling herself Ojibwe several times so far that we know of instead of "I believe myself to be a descendant" was wrong. But it wasn't systematic, and likely came from her thinking at that moment, "I'm part of the community, and I believe what my family said." She has apologized here and can and should correct her mistakes.

She has called herself Ojibwe and Anishinaabe. She has linked herself to specific communities. She has claimed decendancy not that she believes herself to be a descendant. She has made it factual when it is not. Her apology was full of white tears and self-aggrandizement. She still will not let go of the fantasy that she is in fact an Ojibwe descendant when it has been proven she is not.

It also has to be a hard experience for her to go through. All her life she believed herself to be a descendant and made it her career to learn the language fluently, doing a lot of good because she also thought she was getting in touch with her roots. And she can and should take pride in the good she's done, just has to relearn to think of herself as an ally and community friend.

Well this sounds like coddling. How do you know she believed this all her life? Is that what she told you? Allies do not do what she has done, she has a lot of work to do to make amends for her deceptions. While she may have given to the greater Anishinaabe community with her work in language she needs to make amends directly with the people she deceived, particularly with mentors, elders and community leaders that are still living. She need to own, verbally and in writing, that at best she is not Native, not Ojibwe, not Metis, nor is she a descendant - that she was simply going by stories she had been told by previous generations for whatever reason. She needs to discontinue any familial connections because they simply aren't there.

WIN, you know what we do when someone we criticized and investigated tries to change and do right, or was found not to be harmful. Noodin is both of these.

She doesn't appear to have changed. She's still claiming to be a descendant with no proof. I don't think she's changed because after her diatribe she went and jingle danced.

The right thing to do is wait for her to contact the several websites where she falsely called herself Ojibwe instead of "I claim to be a descendant." Once the sites have corrections up, this thread should be moved to Archives and marked No Longer a Matter of Concern.

This is your site and of course you can do what ever you please but I feel that you would be doing the Ojibwe community as well as other communities she immerses herself in a huge disservice. People need to be aware and be wary of her conduct, even if it's previous. I have a difficult time believing she will let go of her charade. Perhaps she will become more involved with the Irish community. They need to know her propensity for lying as well.

You won. She had to step down, and changes what she said. Happy ending? Not for the shock to her sense of self, and the loss of a needed teacher.

She has not stepped down to my knowledge. I don't believe she will on her own. There is no happy ending for anyone because of the damage she has done and the distrust she has caused. The shock to her sense of self could have easily been prevented if she had done the work before making the claims. Margaret is not the be all end all of language experts, she can be replaced, hopefully with somebody with ethics and morals.

Offline kaeqcekam

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Re: Margaret Noodin, Professor
« Reply #141 on: April 23, 2022, 11:05:01 pm »
Somebody came to me this morning telling me that Margaret has made claims in the past that her family has members that are or were Mide. I had never heard this before though I am, I suppose, an outsider to her 'circles' so I put on my Google cap and began researching. I was not finding anything so I began to assume that this was gossip.

Then I came across this I did not have the stomach to watch it so I went through the transcripts. There's a whole lot of interesting information, some of which has been posted but a lot that has been missed. She mistakenly dates NARFA to 1974 when it was 1978, she also claims that it was illegal to publish our language until 1991. The Native American Languages Act did not make publishing our languages legal, it already was. The Act was 'To assist Native Americans in assuring the survival and continuing vitality of their languages' and provided grants to do so. She should know this information. Was she being intentionally deceptive of does she really not know? If she really doesn't know these basic things then she's a pretty sorry Director of the Electa Quinney Institute for American Indian Education. Then I found this

"MEG NOORI: Well, that's kind of like what I was saying, I mean, personally my feeling is it's not my field, it's not my place to talk -- there are many, many people who would say -- my teachings were that you don't just go out and assume people -- like I would not presume to give all you guys communion right now. I would not presume you were of a similar religion or that you wanted that: same thing with Mide stories. We were taught that to share those stories -- you would not do that, unless it was the right place and the right time. I personally think that you need to acknowledge their existence, so I'm probably in between. When I was very little, I would have been told, "don't even say that word, your uncle is going to get arrested," you know. But I think, now, I like to be able to say that that does exist; it's real and it's there. People practice it totally different ways; there's ways of doing it here; there's ways in Wisconsin, ways in Minnesota. So it's something we try to be very, very careful about and very respectful toward. I don't know if that's a good enough answer, but that's my answer."

I guess she really did claim that she had a relative was Mide. That's some pretty heavy bullshitting right there. She says she was told this when she was little so either her relatives were lying to her or she made this up to better fit in to the community. I believe the latter since she has no clue where he non yet existent relatives even came from. Out of all of her stories, this one, though only made in passing, bothers me the most. it elevated her to her audience. How many others did she pass this story on to elevate herself to? Has she used her blood myth to join a lodge I wonder? If so she is going to have a lot to answer for, maybe not now, but she will.

Offline MilkyWayKwe

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Re: Margaret Noodin, Professor
« Reply #142 on: April 24, 2022, 01:53:57 am »
advancedsmite: Thank-you for posting that video where MN talks about her name change. After seeing MN now in a new light, this video was extraordinarily hard to watch. Her claiming of Anishinaabe history, pain, struggle (re: AIM, language loss, Christianity, etc.) wicks to the core. I have similar struggles with her use of 'us', 'ours', 'we'. The way she fluctuates between 'they' (distancing/othering) and 'us' (claiming a togetherness) in this video and others is bizarre.

At 9:03 MN shares some curious ideas about Anishinaabe language and identity; her non-verbals are interesting: "I think [the language is] central to people knowing who they are and feeling that they can connect with each other and with history and even create a space for themselves. *pauses. coughs* Um, I guess I think that the language is a way to create identity, to continue a narrative that can do things other languages can't do." She sees the language as a way to create identity, to continue a narrative–that “other” languages can’t do? Anishinaabe language can do this in ways that other languages cannot? Other languages, like what? Colonizing languages like English? Diasporic/immigrant languages like Irish? It seems to me that this is a very telling interview. MN suggests why she’s so attracted to the language: it can create an identity and continue a narrative that her own ancestral languages cannot do.

About her name change---this to me is so blatantly outrageous, in ethics, logic, and process. She says, her colleagues "on the cover" (of Centering Anishinaabeg Studies) changed their last name, so "I recently did the same thing." Actually, 1) Sinclair, Stark, and Doerfler are not Anishinaabe last names in terms of Anishinaabe language; she is making a sloppy conflation and incorrect statement; 2) how does MN know if/how/when they 'changed' any part of their name and what business does she have to think she can do what other Anishinaabe do with their names?; 3) these scholars are all Anishinaabe creating life for Anishinaabe; they are not confused or discontent white settler women who want  to be someone they are not, they are not creating an Anishinaabe identity and contributing to the creation of a discipline in Anishinaabeg Studies based on the wisp of a family story and 4) you can be sure the editors of the book that include their Anishinaabe names have their story for how they were given those names and that they have their responsibilities that they have to carry out for their names. I wonder what these Anishinaabeg scholars would think about MN leveraging the fact that they have Anishinaabe names to legitimize her changing her last name? Do they even know? Did she talk to them about it? Linked to this last point, MN goes on to say (using her faulty logic), that because her colleagues who edited the book changed their last names to include Anishinaabe names, she thought she would too and so talked to her dad about it. I mean no disrespect to MN's dad because, as we see with other pretendians they bring their families into their fake-world-making in ways that I think we are just starting to hear more about, but, who's her dad and why does he have a say about her using an Anishinaabe word for her last name? He isn't Anishinaabe. What does he know about the ethical requirements of the situation and the implications of being unethical? What does he care? What stake does he have in it?

She says, based on conversation with her dad, it was decided it would be "fun". I'm of like-mind with kaeqcekam on this--it's another pretty gross reason to change your name to an Anishinaabe word. Sadly, through her actions, logics, and processes around her name change, MN “inspires” the idea of patenting our language so non-Anishinaabeg can't use it to create false identities. Imagine being the person whose actions inspire such a twisted idea, necessity. Nice legacy.

educatedindian Thank-you for taking the time to repeat yourself. I did read this before and disagree with you but felt it more diplomatic and kind to set about showing my disagreement in a different way. Let me be more blunt: I'm not going to argue with you because it seems MN reads these posts and I do wonder what she gets out of watching us do all this labour and witnessing the tensions  here and there, over her. I wonder if she likes it. I am also not going to try to convince you of anything here as you seem to be a) invested in protecting MN or b) have a highly particularized understanding of this situation, or the situation. But, I do have a few questions and things for you to consider if you so choose:

How do you know the terms of MN's hiring? Can you share the job posting? Do you know what the interview questions were? What the backroom discussions were? What students said about her interview (presuming they were involved somehow) and what their understanding was about who she is? Do you know if she identified herself as Anishinaabe in any of her application or interview process and if so, why she did that? How do you know what the hiring committee wanted but didn't put out into the world to be documented (not suggesting anything unethical here on the part of a committee--it's just that bias is a thing and is often hidden and not articulated AND power operates in committees in unstated ways)? What appealed to them and the people involved in the hire? Do you know what bias informed their choices? Please--we all know there's the 'legit' human resources process and then there's what people really want and the ways power and bias circulates to get that.

You state, "Neither she nor anyone else was ever awarded grants or jobs based on race, nation, or ethnicity. Been illegal since the 70s. She got her job and grants based on speaking the language." With respect, your understanding of how social capital and cultural currency operate to generate income, economic opportunity, and wealth is reductionist and black and white. Have you seen her online presence? Do you really think this presence is solely due to her ability to speak the language or that WHO she is (purports to be) is a non-variable in her currency? Do you really think that how people think her to be--that being Anishinaabe or even Anishinaabe kwe--doesn't impact their invitations, offers, and seeking her out? Do you really think Indigenous students, Elders, academics, community people, etc. are giving a white lady who speaks our language this much currency? Do you understand the particular kind of currency she has, presenting as an Anishinaabe woman who has a PhD, specializing in the language and how this translates into economic opportunity? Do you really think she's getting this much presence, circulation, opportunity and influence to shape ideas of Anishinaabe peoples and life as a language speaker detached from identity? Please. To get some understanding, why don't you do her work for her and ask TED Talks if they thought she was Anishinaabe when they invited her/agreed for her to speak? Or Jim Schaefer from RipRap in her discussion of her chapter in the Anishinaabeg Studies text she refers to? Or, UC Berkeley when they invited her to do a Distinguished Guest Lecture in 2019 or Beth Piatote, when she introduced her? Why not then ask UC Berkeley how much she was paid to give the lecture? Why not ask MN how such a talk--distinguished lecturer at a Top 10 university in the US or a wee interview in a little bookstore--props up her CV as both acclaimed academic AND “humble community person”  when she's evaluated for salary, advancement, awards, or grants? Why not go and find out from all the students she works with if they chose her because they thought she was Anishinaabe or knew she’s not Anishinaabe and didn’t care and then ask MN how student supervision or mentoring props up her CV and then ask how this propping up of her CV advances her economically? Why not ask how many scholars have asked her to be an external examiner of graduate student work thinking she was Anishinaabe and ask MN how that has propped up her CV. I can't even get into the authority she has had to shape Anishinaabe worlds in her work with students or the dependencies she may have nurtured with community people through honoraria all the while thinking she's Anishinaabe. I'm posting a link identifying the currency that comes with giving a TED talk. I hope it helps disrupt the reductionist ways you argue against the fact that MN has benefited economically from her construction of an Anishinaabe identity. I'm also posting her TedTalk, the UC Berkeley lecture, and reposting the RipRap talk that advancedsmite posted.

Academic positions are sites of power. MN knows this and even speaks to an example of this, I think, in the RipRap talk.

WINative, thank-you for the post about MN's upcoming talk and how she is identified there. So wild that this is happening. 

I'm inclined to post the photo of her at a powwow last weekend (with identities of others present covered) but it's so visceral to see her dressed in Anishinaabe regalia while she knows this robust exchange is happening and, more importantly, while she knows she's not Anishinaabe. It's hard. For me, the image of her with Elders who are also dressed in their regalia, bastardizes the meaning and integrity of the material cultural life and meaning-making Anishinaabeg have so powerfully embarked on---amidst on-going genocide. I feel mostly worried for the younger generation and our kids---how can our cultural ways have integrity if a pretendian is allowed to continue to walk in the world wearing our markers of identity and culture? How do we expect our kids to take our ways seriously if someone like MN is allowed to continue to don regalia? This person seems to have no limits.

I appreciate all the work being done here.


1)Do Ted Talk Speakers Get Paid?:

2) RipRap Interview (repost):

3) UC Berkeley Distinguished Guest Lecture:

4)TED Talk:

Offline kaeqcekam

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Re: Margaret Noodin, Professor
« Reply #143 on: April 24, 2022, 11:47:17 am »
MilkyWayKwe, wawaenon for your post. You said so many thing I wanted to articulate but couldn't.

Offline Defend the Sacred

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Re: Margaret Noodin, Professor
« Reply #144 on: April 24, 2022, 07:57:29 pm »
I also thank you MilkyWayKwe, and kaeqcekam, for taking the time to go into Margaret's fraud and harm in detail. It not only makes abundantly clear what she has done, but it provides an example for the harm done by those in similar positions. Thank you both. And thank you for the labor put in by others in this thread, as well, like Diana and Smart Mule, who did the genealogy Margaret probably already knew, but ran them in circles, with false promises and white tears, wasting their time and energy in vain efforts to manipulate us.

On the day this all heated up, I had come to this thread specifically to move her to Frauds.

I was shocked and confused that we did not have an immediate, clear consensus to do so.
Even though there was very little support for her, what has been said in "support" of her has been very disturbing to me. You both have my gratitude for addressing it.

The upside of this thread staying in "Research Needed" for this long is that the continued dialogue has resulted in these clear examples. Margaret (I also will not use her self-chosen appellation) has told multiple members here that she will stop her claims and presentations. She clearly has not stopped. Her fraud has only continued and grown since she made those false promises.

Offline kaeqcekam

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Re: Margaret Noodin, Professor
« Reply #145 on: April 24, 2022, 09:57:20 pm »
I looked several times and perhaps I missed it. Margaret did the voice over in the trailer for the movie Antlers. At a time when we are trying so hard to Indigenize Hollywood and are actually making breakthroughs, Margaret took up space that could have gone to an actual Native person. Graham Greene and Lisa Cromarty were the only Native people with a presence in the film Greene's presence was heavily cut and Cromarty narrates.

The movie Antlers, produced by Oscar winner Guillermo del Toro and directed by Scott Cooper is based on a screenplay he wrote with Nick Antosca and C. Henry Chaisson retelling Antosca’s short story “The Quiet Boy” which is a true Wiindigo tale warning against greed, corruption and destruction. In the film, a teacher says: “What is Storytelling? Storytelling started with our indigenous people.” Cooper and Del Toro worked to respectively connect their Wiindigo story to stories that have been told on this continent as long as anyone can remember. Grace L. Dillon was the primary consultant for the film and she contacted Margaret Noodin when the movie needed a voice of warning. As many of us work to revitalize languages that grew weak during colonization, attempted assimilation and the era of boarding schools, it is wonderful to know Antlers contains accurate Ojibwe. Our languages are growing stronger.

The final trailer for the film includes Margaret’s voice speaking Ojibwe. Here are the haunting words of warning:

Wenaakonigejig owiisagenimigoowaad wiindigoon.
The nations have been made to suffer by those who walk with greed in their hearts.

Nishiwanaajitoonid akiwan gaye nibiiwan miinawaa nishwanaaji’aanid asiniiyan, begazojin, bemoodejin, bemisejin, bemosejin.
They have destroyed the land and waters; they have destroyed the stones, swimmers, the crawlers, the ones who fly and the ones who walk.

Maazikamikwe godagendaagozid mii gikendang aabdeg wii-izhichigaadeg.
Mother Earth is in danger and knows what must be done.

She got the role through her friend Grace L. Dillon who was a consultant on the film. Dillon 'gave them permission' to use the 'w' in the films storyline. Not going to write the word, sorry.

“What's important to me is that I was given permission by people who most know about the wendigo — and who covet it, and who understand it far better than I do — to tell this story,” he adds.

The production employed Grace L. Dillon, a professor in the Indigenous Nations Studies Program at Portland State University, as its Native American advisor, and the film’s vision of the creature largely stemmed from Dillon’s expertise. “That was important to me because it means so much to their culture,” says Cooper.

Dillon also claims Anishinabe descent but I don't know what her story is.

Offline debbieredbear

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Re: Margaret Noodin, Professor
« Reply #146 on: April 25, 2022, 08:05:39 pm »
Grace Dillon now has her own thread.


Offline MilkyWayKwe

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Re: Margaret Noodin, Professor
« Reply #147 on: May 05, 2022, 02:34:23 am »
The website called "Humans and Nature" has a copyright of 2022, indicating it's an updated and/or active website.

Margaret Gives-Herself-An-Anishinaabe-Last-Name-For-Fun has a bio on it whereby she "identifies as American, Anishinaabe, Irish, and Metis."

Offline cellophane

  • Posts: 42
Re: Margaret Noodin, Professor
« Reply #148 on: May 05, 2022, 11:38:44 pm »
The source code for the "Humans and Nature" website shows it was last modified Feb. 10, 2022.

Offline advancedsmite

  • Posts: 21
Re: Margaret Noodin, Professor
« Reply #149 on: July 13, 2022, 03:00:50 pm »
Yesterday, the University of Wisconsin-Milwaukee announced the hire of a new Director for the Electa Quinney Institute. I've included the article and link below. Font style, text size, and underlining added for emphasis.


Freeland looks forward to leading Electa Quinney Institute
UWM Report - News from the University of Wisconsin-Milwaukee
By John Schumacher

JULY 12, 2022 - Now three weeks into the job, Mark Freeland is settling into his role as the new director of the Electa Quinney Institute at UW-Milwaukee.

Freeland comes to UWM from South Dakota State University, where he was the co-coordinator of the American Indian and Indigenous Studies Program. That program provided the academic component for the Wokini Initiative, a program to redistribute land-grant funding to support Indigenous students. Freeland replaces Margaret Noodin, who stepped down to concentrate on her roles as associate dean of humanities in the College of Letters & Science and professor of English.

“I am very thankful to be here at UWM to continue the work that Dr. Margaret Noodin has built here at EQI,” Freeland said. “EQI is in a very good place right now, and it is an honor to be associated with the institute.”

Founded in 2010, the Electa Quinney Institute for American Indian Education works to support American Indian students at UWM, and to strengthen and celebrate American Indian education at the local, regional and national levels.

“We are thrilled to have Mark Freeland at UWM,” said Scott Gronert, interim provost and vice chancellor of academic affairs. “He brings a wealth of experience to the role and a long history of involvement and scholarship in Indigenous communities. We look forward to him building on the good work that the Electa Quinney Institute has been doing for more than a decade.”

Freeland is a citizen of the Bahweting Anishinaabe community in northern Michigan, also known as the Sault Saint Marie Chippewa.

He earned a PhD in religious and theological studies from the joint doctoral program at the Iliff School of Theology and the University of Denver. While completing his studies there, Freeland worked as a council member of the Four Winds American Indian Council, an urban community center in downtown Denver.

Freeland is the author of “Aazheyaadizi: Worldview, Language and the Logics of Decolonization,” which provides a theoretical grounding for understanding the problematic role that religion plays within Indigenous communities and sheds light on the issues around translating Indigenous languages in and out of colonial languages.