Indigenous Studies

A bold and breathtaking anthology of queer Indigenous speculative fiction, edited by the author of Jonny Appleseed.

This exciting and groundbreaking fiction collection showcases a number of new and emerging 2SQ (Two-Spirit and queer) Indigenous writers from across Turtle Island. These visionary authors show how queer Indigenous communities can bloom and thrive through utopian narratives that detail the vivacity and strength of 2SQness throughout its plight in the maw of settler colonialism's histories.

Here, readers will discover bioengineered AI rats, transplanted trees in space, the rise of a 2SQ resistance camp, a primer on how to survive Indigiqueerly, virtual reality applications, mother ships at sea, and the very bending of space-time continuums queered through NDN time. Love after the End demonstrates the imaginatively queer Two-Spirit futurisms we have all been dreaming of since 1492.

Contributors include Nathan Adler, Darcie Little Badger, Gabriel Castilloux Calderon, Adam Garnet Jones, Mari Kurisato, Kai Minosh Pyle, David Alexander Robertson, jaye simpson, and Nazbah Tom.

Reviews
"Many of the stories offer portraits of a dead Earth from which new life springs, and all are ultimately uplifting, hinting at a way forward through the darkness of the present. Drawing on deep wells of history and experience, these powerful stories are sure to impress." —Publishers Weekly

"The so-called end times feel so perilously close right now. With such a cacophony of anxiety, despair, and cynicism bearing down on us, it is sometimes easy to forget that Indigenous peoples have been here before, and we still remain to uphold our responsibilities to the world and to one another. Our stories guide us forward into an ever-uncertain future, just as they guide us back home. And as editor Joshua Whitehead affirms in the introduction, Love after the End is a book we need right now - and well beyond the now. The stories here are difficult, they're beautiful, they're hilarious and sad and frightening and hopeful. But more than all of that, they guide us back to ourselves and to our relations on a shimmering trail of song and stardust. The two-spirit visionaries in this collection remind us in so many ways that the world is a wounded relative in need of healing, and that to abandon her in this time of trial is to betray the sacred bonds of kinship that we were meant to carry with courage and compassion. I am grateful beyond words that this book is in the world, and grateful to the writers, artists, and editor for the gift of (re)imagining futures where Indigenous love, liberation, and laughter flourish far beyond the settler imaginary. —Daniel Heath Justice, author of Why Indigenous Literatures Matter

"Each of these smart, stunning, imaginative stories has not only fuelled my imagination but also filled my heart, reminding me how dramatically different it is to experience work written with absolute love. Reading Love after the End is like being handed a glass of fresh water in the middle of the desert." —Alicia Elliott, author of A Mind Spread Out on the Ground

Additional Information
192 pages | 5.80" x 9.00"

Mācī-Anihšināpēmowin / Beginning Saulteaux is an introductory look at one of the most widely spoken of all North American Indigenous languages, regionally known as Saulteaux, Ojibway, Ottawa (Odawa), Chippewa, and Algonquian. In an easy-to-use and easy-to-read series of lessons, both designed for self-study or for use in the classroom, Beginning Saulteaux will guide beginners through the language’s grammatical structures and spelling systems, as well as everyday terms and phrases. The book grounds the language in both traditional and contemporary contexts, and sheds light on the Saulteaux world view. For example, there is no word for good-bye in the language, so upon parting people will usually say Kika-wāpamin mīnawā, meaning “I’ll see you again.”

Educator & Series Information
The third in our Indigenous Languages for Beginners series, Beginning Saulteaux is an invaluable resource produced in consultation with Elders, Language Keepers, and community members, and continues our commitment to revitalizing Indigenous languages.

Additional Information
304 pages | 8.50" x 11.00" | Spiral Bound

Canada’s Indian Act is infamously sexist. Through many iterations of the legislation a woman’s status rights flowed from her husband, and even once it was amended to reinstate rights lost through marriage or widowhood, First Nations women could not necessarily pass status on to their descendants.

That injustice has rightly been subject to much scrutiny, but what has it meant for First Nations men? In an original complement to studies focused on the implications of the act for women, Martin J. Cannon challenges the decades-long assumption of case law and politics that the act has affected Indigenous people as either “women” or “Indians” – but not both. He argues that sexism and racialization must instead be understood as interlocking within the law. This double discrimination has been used to disrupt gender complementarity between Indigenous men and women, and to undercut the identities of Indigenous men through their female forebears.

By restorying historically patriarchal legislation and Indigenous masculinity, Men, Masculinity, and the Indian Act encourages Indigenous men to begin to articulate the complex ways in which their life’s journey is shaped by discrimination directed at Indigenous women. Only then can a transformative discussion about Indigenous nationhood, citizenship, and reconciliation take place.

Scholars and students of Indigenous studies and gender studies will find this book of interest, as will activists, legal practitioners, and others concerned with Indigenous rights, feminism, nationhood, identity, and the Indian Act.

Reviews"
We need Martin Cannon’s meticulous and critical work to help us reimagine Indigenous identity in Canada. This book will long be a go-to reference for understanding the intersections of sexism and racism brought on by the Indian Act, and for determining sovereign identity pathways forward." — Kim Anderson, author of A Recognition of Being: Reconstructing Native Womanhood

Additional Information
192 pages | 6.00" x 9.00" | Paperback

How can social movements help bring about large-scale systems change? This is the question Jen Gobby sets out to answer in More Powerful Together. As an activist, Gobby has been actively involved with climate justice, anti-pipeline, and Indigenous land defense movements in Canada for many years. As a researcher, she has sat down with folks from these movements and asked them to reflect on their experiences with movement building. Bringing their incredibly poignant insights into dialogue with scholarly and activist literature on transformation, Gobby weaves together a powerful story about how change happens.

In reflecting on what’s working and what’s not working in these movements, taking inventory of the obstacles hindering efforts, and imagining the strategies for building a powerful movement of movements, a common theme emerges: relationships are crucial to building movements strong enough to transform systems. Indigenous scholarship, ecological principles, and activist reflections all converge on the insight that the means and ends of radical transformation is in forging relationships of equality and reciprocity with each other and with the land.

It is through this, Gobby argues, that we become more powerful together.

100% of the royalties made from the sales of this book are being donated to Indigenous Climate Action.

Educator Information
Table of Contents
Acknowledgments
Thinking Together About Changing Everything
The Climate and Inequality Crises in Canada
Understanding the Crises
Envisioning Alternatives
How We Get From Here to There
Taking Stock of Where We Are At and What Stands in Our Way
Overcoming the Barriers and Building More Powerful Movements
“We Get There Together, or We Don’t Get There at All”
Appendix
References
Index

Additional Information
266 pages | 6.00" x 9.00"

The recipes and traditions found in this book reflect the culture and the knowledge of the Medicine Wheel, featuring 26 edible and medicinal plants that you can gather in nature as Carrie and her grandmother did.

Create a luxurious and natural beauty regime by crafting your own lotions, soaps and teas from all-natural ingredients. From stress-busting teas and bath bombs to skin-smoothing lotions and creams, get vibrant skin and a healthy glow with Carrie’s creations based on her grandmother’s traditional teachings.

"I remember gathering plants and berries with my grandmother while she shared her stories and her deep understanding of traditional plants and their uses. My grandmother healed us with her medicinal plants—everything from pink eye, sore throats, stomach ailments, aches and pains, and infections. She’d make us these beautiful, healing teas." –Carrie

Additional Information
144 pages | 6.00" x 7.75"

Native is about identity, soul-searching, and the never-ending journey of finding ourselves and finding God. As both a citizen of the Potawatomi Nation and a Christian, Kaitlin Curtice offers a unique perspective on these topics. In this book, she shows how reconnecting with her Potawatomi identity both informs and challenges her faith.

Curtice draws on her personal journey, poetry, imagery, and stories of the Potawatomi people to address themes at the forefront of today's discussions of faith and culture in a positive and constructive way. She encourages us to embrace our own origins and to share and listen to each other's stories so we can build a more inclusive and diverse future. Each of our stories matters for the church to be truly whole. As Curtice shares what it means to experience her faith through the lens of her Indigenous heritage, she reveals that a vibrant spirituality has its origins in identity, belonging, and a sense of place.

Awards

• Foreword INDIES 2020 Book of the Year Award (SILVER Winner for Religion)
• 2021 Georgia Author of the Year Award (Inspirational)
• 2021 Midwest Book Award (Silver Winner for Religion/Philosophy)

Reviews
"It isn't very often that a book about identity--let alone dismantling white supremacy and patriarchy--reads like a poem, but that's Kaitlin. She is thoughtful decolonization set to music and wrapped in love. Her story is compelling and healing, and her path is an invitation to all of us, even as she challenges our assumptions and imaginations. I treasure each of these sacred words, rooted in her story and in the larger stories we still carry. This book can make all of us both more free and more connected to one another."- Sarah Bessey, author of Miracles and Other Reasonable Things and Jesus Feminist

"In the pages of Native, Kaitlin B. Curtice is a poet, professor, storyteller, and unapologetic truth-teller. This book is required reading for all those committed to learning the truth about the land we live on and the institutions we live inside of. It both stretched me and comforted me--it called me out and called me home. Curtice is a vital artist and teacher, and Native is her most important offering yet. It will remain on my shelf forever." - Glennon Doyle, author of Untamed and founder of Together Rising

"There is no doubt that Christianity has been the handmaiden to the destruction of Indigenous nations. Native is more than Kaitlin Curtice's testament. It is an indigenization of faith and, more important, a moral call not only for the Christian church but for everyone to reckon with the genocidal legacies of US settler colonialism and African slavery. As she humbly puts it, decolonization is an invitation and a gift for humankind to re-establish correct relations with each other--and the earth." - Nick Estes, cofounder of The Red Nation and author of Our History Is the Future: Standing Rock versus the Dakota Access Pipeline, and the Long Tradition of Indigenous Resistance

"Because Curtice's writing is so personal, engaging, hospitable, and invitational, readers quickly come alongside of her, accompanying her in her journey while beginning their own. She weaves stories of journeying, wandering, and creation into the structure of her writing, and invites and then challenges her readers to unpack the hard topics of white supremacy, racism, and European settler colonization that have affected each one of us since the Europeans first arrived in this land determined to strip Native Peoples of every trace of their being--personhood, identity, land, language, culture, and society. . . . Native: Identity, Belonging, and Discovering God serves as a guidebook for us to participate in God's reconciliation with God, with each other, and with ourselves."- Susie Carter-Wiggins, Presbyterian Outlook

Educator Information
Table of Contents
Introduction
Part 1: Beginnings
1. Land and Water
2. Journeying Stories
3. Creation Stories
4. My Own Beginning

Part 2: Searching for Meaning
5. The Problem of Whiteness
6. Stereotypes and Survival
7. A Heart Language
8. Gifts of Prayer

Part 3: The Struggle for Truth
9. Ceremony
10. Ancestors
11. Self, Examined
12. The Pain of Church Spaces

Part 4: Working
13. Wake-Up Calls
14. When the Church Gets to Work
15. Keeping Watch
16. Fighting Invisibility

Part 5: Bearing Fruit in a New World
17. Finding One Another
18. The Future of Decolonization
19. Returning
20. A New World for Our Children
Afterword

Additional Information
208 pages | 5.50" x 8.40" | Paperback

From Griffin Poetry Prize winner Jordan Abel comes a groundbreaking and emotionally devastating autobiographical meditation on the complicated legacies that Canada's reservation school system has cast on his grandparents', his parents' and his own generation.

NISHGA is a deeply personal and autobiographical book that attempts to address the complications of contemporary Indigenous existence. As a Nisga'a writer, Jordan Abel often finds himself in a position where he is asked to explain his relationship to Nisga'a language, Nisga'a community, and Nisga'a cultural knowledge. However, as an intergenerational survivor of residential school--both of his grandparents attended the same residential school in Chilliwack, British Columbia--his relationship to his own Indigenous identity is complicated to say the least.

NISHGA explores those complications and is invested in understanding how the colonial violence originating at the Coqualeetza Indian Residential School impacted his grandparents' generation, then his father's generation, and ultimately his own. The project is rooted in a desire to illuminate the realities of intergenerational survivors of residential school, but sheds light on Indigenous experiences that may not seem to be immediately (or inherently) Indigenous.

Drawing on autobiography, a series of interconnected documents (including pieces of memoir, transcriptions of talks, and photography), NISHGA is a book about confronting difficult truths and it is about how both Indigenous and non-Indigenous peoples engage with a history of colonial violence that is quite often rendered invisible.

Reviews
“With NISHGA, Jordan Abel has reinvented the memoir, incorporating personal anecdotes, archival footage, legal documentation, photos and concrete poetry to create an unforgettable portrait of an Indigenous artist trying to find his place in a world that insists Indigeneity can only ever be the things that he is not. Abel deftly shows us the devastating impact this gate-keeping has had on those who, through no decisions of their own, have been ripped from our communities and forced to claw their way back home, or to a semblance of home, often unassisted. This is a brave, vulnerable, brilliant work that will change the face of nonfiction, as well as the conversations around what constitutes Indigenous identity. It's a work I will return to again and again.” —Alicia Elliott, author of A Mind Spread Out on the Ground

“In NISHGA, Jordan Abel puts to use the documentary impulse that has already established him as an artist of inimitable methodological flair. By way of a mixture of testimonial vignettes, recordings of academic talks, found text/art, and visual art/concrete poetry, Abel sculpts a narrative of dislocation and self-examination that pressurizes received notions of “Canada” and “history” and “art” and “literature” and “belonging” and “forgiveness.” Yes, it is a book of that magnitude, of that enormity and power. By its Afterword, NISHGA adds up to a work of personal and national reckoning that is by turns heartbreaking and scathing.” —Billy-Ray Belcourt, author of NDN Coping Mechanisms and A History of My Brief Body

"This is a heart-shattering read, and will also be a blanket for others looking for home. NISHGA is a work of absolute courage and vulnerability. I am in complete awe of the sorrow here and the bravery. Mahsi cho, Jordan.” —Richard Van Camp, author of Moccasin Square Gardens

“Jordan Abel digs deeply into the questions we should all be asking. Questions that need no explanation but ones that require us to crawl back into our bones, back into the marrow of our understanding. NISHGA is a ceremony where we need to be silent. Where we need to listen.” —Gregory Scofield, author of Witness, I Am

Additional Information
288 pages | 7.25" x 8.62"

Award-winning Nishnaabeg storyteller and writer Leanne Betasamosake Simpson returns with a bold reimagination of the novel, one that combines narrative and poetic fragments through a careful and fierce reclamation of Anishinaabe aesthetics.

Mashkawaji (they/them) lies frozen in the ice, remembering a long-ago time of hopeless connection and now finding freedom and solace in isolated suspension. They introduce us to the seven main characters: Akiwenzii, the old man who represents the narrator’s will; Ninaatig, the maple tree who represents their lungs; Mindimooyenh, the old woman who represents their conscience; Sabe, the giant who represents their marrow; Adik, the caribou who represents their nervous system; Asin, the human who represents their eyes and ears; and Lucy, the human who represents their brain. Each attempts to commune with the unnatural urban-settler world, a world of SpongeBob Band-Aids, Ziploc baggies, Fjällräven Kånken backpacks, and coffee mugs emblazoned with institutional logos. And each searches out the natural world, only to discover those pockets that still exist are owned, contained, counted, and consumed. Cut off from nature, the characters are cut off from their natural selves.

Noopiming is Anishinaabemowin for “in the bush,” and the title is a response to English Canadian settler and author Susanna Moodie’s 1852 memoir Roughing It in the Bush. To read Simpson’s work is an act of decolonization, degentrification, and willful resistance to the perpetuation and dissemination of centuries-old colonial myth-making. It is a lived experience. It is a breaking open of the self to a world alive with people, animals, ancestors, and spirits, who are all busy with the daily labours of healing — healing not only themselves, but their individual pieces of the network, of the web that connects them all together. Enter and be changed.

Reviews
"Noopiming is a rare parcel of beauty and power, at once a creator and destroyer of forms. All of Leanne Betasamosake Simpson’s myriad literary gifts shine here — her scalpel-sharp humour, her eye for the smallest human details, the prodigious scope of her imaginative and poetic generosity. The result is a book at once fierce, uproarious, heartbreaking, and, throughout and above all else, rooted in love.” — Omar El Akkad, bestselling author of American War

"Noopiming is a novel that is as philosophically generative as it is stylistically original. It begins with someone who is frozen in a lake, waiting, and from whom we learn that: ‘being frozen in the lake is another kind of life.’ Leanne Betasamosake Simpson’s expansive work explores the indivisibility of beings — old woman, old man, tree, caribou, stone, ice, spirit, geese, the brain, and more, all watching, grieving, thinking, acting, and listening amidst the ongoing and quotidian urgencies of capital. They are sleepless, ceaseless, trying to alter and to recode the world of consumerism, and their survival means that they must daily and collectively reconstruct existence in the city and its coterminous forests. Noopiming is far ahead of us in so many registers of story, language, and worldview; its cumulative effect is a new cosmography.” — Dionne Brand, award-winning author of Theory

"This imaginative book is what would happen if we gave pen and paper to the deepest, most secretive parts of ourselves. Down to the fibres, down to each breath, Leanne Betasamosake Simpson dares to not only explore the humanity of a character, but the humanity of the parts that make us whole, in a world running on empty.” — Catherine Hernandez, bestselling author of Scarborough

"Leanne Betasamosake Simpson’s Noopiming once again confirms her position as a brilliant, daring experimentalist and a beautiful, radical portraitist of contemporary NDN life. The prose hums with a lovingness that moved me to tears and with a humour that felt plucked right out of my rez adolescence. The chorus of thinkers, dreamers, revolutionaries, poets, and misfits that Simpson conjures here feels like a miracle. My heart ached and swelled for all of them. What I adored most about this book is that it has so little to do with the white gaze. Simpson writes for us, for NDNs, those made to make other kinds of beauty, to build other kinds of beautiful lives, where no one is looking. Noopiming is a book from the future! Simpson is our much-needed historian of the future!” — Billy-Ray Belcourt, award-winning author of This Wound is a World and NDN Coping Mechanisms

"How is it that Leanne Betasamosake Simpson’s fiction can feel both familiar and warm like old teachings and absolutely fresh and brand new? Is it even fiction? Noopiming seems to exist somewhere in the in-between, with all the best parts of poetry and story. As always, I am in awe of Leanne Betasamosake Simpson, prolific in every way.” — Katherena Vermette, bestselling author of The Break 

Additional Information
368 pages | 5.50" x 8.50"

Western theory and practice are over-represented in child welfare services for Indigenous peoples, not the other way around. Contributors to this collection invert the long-held, colonial relationship between Indigenous peoples and systems of child welfare in Canada. By understanding the problem as the prevalence of the Western universe in child welfare services rather than Indigenous peoples, efforts to understand and support Indigenous children and families are fundamentally transformed. Child welfare for Indigenous peoples must be informed and guided by Indigenous practices and understandings. Privileging the iyiniw (First people, people of the land) universe leads to reinvigorating traditional knowledges, practices and ceremonies related to children and families that have existed for centuries.

The chapters of ohpikinâwasowin/Growing a Child describe wisdom-seeking journeys and service-provision changes that occurred in Treaty 6, Treaty 7, and Treaty 8 territory on Turtle Island. Many of the teachings are nehiyaw (Cree) and some are from the Blackfoot people. Taken together, this collection forms a whole related to the Turtle Lodge Teachings, which expresses nehiyaw stages of development, and works to undo the colonial trappings of Canada’s current child welfare system.

Educator Information
Table of Contents
Introduction: Entering the Circle (Leona Makokis, Ralph Bodor, Avery Calhoun, and Stephanie Tyler)

iyiniw tâpwêwin ekwa kiskeyitamowin (Leona Makokis, Ralph Bodor, Avery Calhoun, Stephanie Tyler, Amanda McLellan, Ariel Veldhuisen, Kristina Kopp, Suzanne McLeod, and Sharon Goulet)

miyawata. Family Teachings on Turtle Island (Carolyn Barker)

kayiwatisi. Indigenous Program Indicators (Carol Turner and Ralph Bodor)

ayahpatisi. Practice as Ceremony (Amber Dion, Stephanie Tyler, Christie Pace, and Karen Delver)

tâpwêwin. Foundations of wīcihitāsowin (Angie Pinder and Avery Calhoun)

kîseyihtamowin. miyo ohpikinâwasowin: Igniting Spiritual Fires (Kristina Kopp, Caleb Anacker, Angie Pinder, and Bonda Thompson)

ayawawasowin. pe kīwe Come Home: Indigenous Adoptee Re-Connection with Self, Family and Community (Fran Kuefler Jose and Judy McRee)

kakehtawewin. Bringing Ceremony Home: An Inaugural kiskinohamakewin (Stephanie Tyler and Avery Calhoun)

Conclusion: Closing the Circle

Glossary: English Meaning and Pronunciation of nehiyaw Words
Glossary: English Meaning of nehiyaw Kinship Terms
References
Index

Additional Information
224 pages | 6.00" x 9.00"

A vision shared. A manifesto. This remarkable work argues that Anishinabeg need to reconnect with non-colonized modes of thinking, social organization, and decision making in order to achieve genuine sovereignty. In Our Hearts Are as One Fire, Jerry Fontaine recounts the stories of three Ota’wa, Shawnee, and Ojibway-Anishinabe leaders who challenged aggressive colonial expansion – Obwandiac, Tecumtha, and Shingwauk. He weaves Ojibwaymowin language and knowledge with conversations with elders and descendants of the three leaders. The result is a book that reframes the history of Manitou Aki, sharing a vision of how Anishinabe spiritual, cultural, legal, and political principles will support the leaders of today and tomorrow.

Reviews
"A critically important manifesto written by an Anishinabe leader. Every First Nations leader in North America must read Our Hearts Are as One Fire. It is the book we have all been waiting for." — Matthew L.M. Fletcher, director of the Indigenous Law and Policy Center, Michigan State University

"makwa ogimaa presents an intimate story of Anishinabe traditional leadership, one that reflects the place of “an ethics of relationship” that is so urgently needed as we search for paradigms of leadership that once again connect us to each other and to the Earth."— Gregory A. Cajete, professor of Native American Studies and Education, University of New Mexico

Educator Information

Table of Contents
Foreword / Lee Anne Cameron

Ah-di-so-kay Anishinabeg / Traditional Storytellers

Maaitaa / Prologue

Nitam igo / Introduction

1 Gah-o-mah-mah-wahn-dah-wi-zid gah-ki-nah-gay-goo ji-gi-kayn-dah-so aki / A prophet is someone who has a completed view of the world

2 Obwandiac / The Man who Travelled and Stopped at Many Places

3 Tecumtha / He Walked Across

4 Shingwauk / The White Pine, Boss of All the Trees

5 N’swi-ish-ko-day-kawn Anishinabeg O’dish-ko-day-kawn / Our Hearts Are as One Fire

6 Meegwetch bi-zhin-dah-wi-yeg / Thank you for listening to me

Wayekwaase / It is finished

Appendix

Timeline

Glossary; Notes; Index

Additional Information
280 pages | 5.50" x 8.50"

Since the Truth and Reconciliation Commission released its Calls to Action in June 2015, governments, churches, non-profit, professional and community organizations, corporations, schools and universities, clubs and individuals have asked: “How can I/we participate in reconciliation?”

Recognizing that reconciliation is not only an ultimate goal, but a decolonizing process of journeying in ways that embody everyday acts of resistance, resurgence, and solidarity, coupled with renewed commitments to justice, dialogue, and relationship-building, Pathways of Reconciliation helps readers find their way forward.

The essays in Pathways of Reconciliation address the themes of reframing, learning and healing, researching, and living. They engage with different approaches to reconciliation (within a variety of reconciliation frameworks, either explicit or implicit) and illustrate the complexities of the reconciliation process itself. They canvass multiple and varied pathways of reconciliation, from Indigenous and non-Indigenous perspectives, reflecting a diversity of approaches to the mandate given to all Canadians by the TRC with its Calls to Action.

Together the authors — academics, practitioners, students and ordinary citizens — demonstrate the importance of trying and learning from new and creative approaches to thinking about and practicing reconciliation and reflect on what they have learned from their attempts (both successful and less successful) in the process.

Reviews
“Alerts Canadians to what must be done if we are to seriously embrace the goal of decolonizing relations with Indigenous peoples." – Peter Russell, Professor Emeritus, Department of Political Science, University of Toronto

Educator & Series Information
Table of Contents
Introduction

Ch. 1—Paved with Comfortable Intentions: Moving Beyond Liberal Multiculturalism and Civil Rights Frames on the Road to Transformative Reconciliation

Ch. 2—Perceptions on Truth and Reconciliation: Lessons from Gacaca in Post-Genocide Rwanda

Ch. 3—Monitoring That Reconciles: Reflecting on the TRC’s Call for a National Council for Reconciliation

Ch. 4—A Move to Distract: Mobilizing Truth and Reconciliation in Settler Colonial States

Ch. 5—Teaching Truth Before Reconciliation

Ch. 6—“The Honour of Righting a Wrong:” Circles for Reconciliation

Ch. 7—What Does Reconciliation Mean to Newcomers Post-TRC?

Ch. 8—Healing from Residential School Experiences: Support Workers and Elders on Healing and the Role of Mental Health Professionals

Ch. 9—Learning and reconciliation for the collaborative governance of forestland in northwestern Ontario, Canada

Ch. 10—Bending to the Prevailing Wind: How Apology Repetition Helps Speakers and Hearers Walk Together

Ch. 11—How do I reconcile Child and Family Services’ practice of cultural genocide with my own practice as a CFS social worker?

Ch. 12—Repatriation, Reconciliation, and Refiguring Relationships. A Case study of the return of children’s artwork from the Alberni Indian Residential School to Survivors and their families

Other contributors to this work include: Peter Bush, Tracey Carr, Brian Chartier, Mary Anne Clarke, Ko’ona Cochrane, Aimée Craft, Raymond F. Currie, Rachel (Yacaa?ał) George, Erica Jurgens, Régine Uwibereyeho King, Sheryl Lightfoot, David B. MacDonald, Benjamin Maiangwa, Cody O’Neil, Paulette Regan, Cathy Rocke, John Sinclair, Andrea Walsh, Melanie Zurba

This book is part of the Perceptions on Truth and Reconciliation series.

Additional Information
336 pages | 6.00" x 9.00"

A powerful case for the essential role of plants and environments in recognizing Indigenous Peoples' land rights around the world.

For millennia, plants and their habitats have been fundamental to the lives of Indigenous Peoples - as sources of food and nutrition, medicines, and technological materials - and central to ceremonial traditions, spiritual beliefs, narratives, and language. While the First Peoples of Canada and other parts of the world have developed deep cultural understandings of plants and their environments, this knowledge is often underrecognized in debates about land rights and title, reconciliation, treaty negotiations, and traditional territories. Plants, People, and Places argues that the time is long past due to recognize and accommodate Indigenous Peoples' relationships with plants and their ecosystems. Essays in this volume, by leading voices in philosophy, Indigenous law, and environmental sustainability, consider the critical importance of botanical and ecological knowledge to land rights and related legal and government policy, planning, and decision making in Canada, the United States, Sweden, and New Zealand. Analyzing specific cases in which Indigenous Peoples' inherent rights to the environment have been denied or restricted, this collection promotes future prosperity through more effective and just recognition of the historical use of and care for plants in Indigenous cultures. A timely book featuring Indigenous perspectives on reconciliation, environmental sustainability, and pathways toward ethnoecological restoration, Plants, People, and Places reveals how much there is to learn from the history of human relationships with nature.

Reviews
"Nancy Turner is respected at every level of the field and this book brings together many of the collaborators she has worked with throughout her career. The chapters they contribute are impressive, and as a whole they comprise the collective research and experience of over forty authors all demonstrating how Indigenous peoples, past and present, have contributed to land rights, policies, ethics, and caring for the earth." - Scott Herron, Ferris State University

Educator Information

Additional Information
554 pages | 6.25" x 9.25"

Postcolonial Love Poem is an anthem of desire against erasure. Natalie Diaz’s brilliant second collection demands that every body carried in its pages—bodies of language, land, rivers, suffering brothers, enemies, and lovers—be touched and held as beloveds. Through these poems, the wounds inflicted by America onto an indigenous people are allowed to bloom pleasure and tenderness: “Let me call my anxiety, desire, then. / Let me call it, a garden.” In this new lyrical landscape, the bodies of indigenous, Latinx, black, and brown women are simultaneously the body politic and the body ecstatic. In claiming this autonomy of desire, language is pushed to its dark edges, the astonishing dunefields and forests where pleasure and love are both grief and joy, violence and sensuality.

Diaz defies the conditions from which she writes, a nation whose creation predicated the diminishment and ultimate erasure of bodies like hers and the people she loves: “I am doing my best to not become a museum / of myself. I am doing my best to breathe in and out. // I am begging: Let me be lonely but not invisible.” Postcolonial Love Poem unravels notions of American goodness and creates something more powerful than hope—in it, a future is built, future being a matrix of the choices we make now, and in these poems, Diaz chooses love.

Additional Information
80 pages | 6.00" x 9.00"

S’TENISTOLW is a SENĆOŦEN term referencing the concept of ‘moving forward’. This book highlights both the doing and being of Indigenous education. Authors share their knowledge on the themes of: Land-Based Learning; Supporting Learners; Indigenization; and Strengthening Alliances. Keynote writings by renowned Indigenous scholars Gregory Cajete, Graham Hingangaroa Smith, Linda Tuhiwai Smith and Kathy Absolon are intertwined throughout the book.

Reviews"
"This book is like a visit home, to talk with the wisest people you know on your reserve or in your neighbourhood. There is an intimacy in how each author shares their own stories of hope, insight and resilience. You will be nourished, strengthened, and inspired. You may be even gently chastised as you read about how Indigenous ways of learning are gaining ground in the educational settings around us. If you enjoy such visits you will treasure this book." — John Borrows, PhD, Canada Research Chair in Indigenous Law, University of Victoria

"S’TENISTOLW is a wonderful feast of stories, experiences, teachings, and approaches of educational and community leaders involved in Indigenous post-secondary education. Practitioners-scholars-leaders receive gifts of hope, inspiration, and transforming potential to live Indigenous education in good ways through innovative Indigenous pedagogies, relational theories, authentic community and land-based programs, and critical engagement." — Jo-Ann Archibald, PhD, Professor of Educational Studies, University of British Columbia

"I can’t wait to share this book! It offers timely and pivotal insights from leading theorists and practitioners about the transformational project of “Indigenizing” the academy and other institutions. I’m sure it will serve educators, students and community members alike as we think through complex questions of transformative, Indigenous knowledge production and education." — Kim Anderson, PhD Canada Research Chair in Indigenous Relationships, University of Guelph

Additional Information
166 pages | 6.00" x 9.00"

Throughout the nineteenth and most of the twentieth century, the majority of Canadians argued that European "civilization" must replace Indigenous culture. The ultimate objective was assimilation into the dominant society.

Seen but Not Seen explores the history of Indigenous marginalization and why non-Indigenous Canadians failed to recognize Indigenous societies and cultures as worthy of respect. Approaching the issue biographically, Donald B. Smith presents the commentaries of sixteen influential Canadians – including John A. Macdonald, George Grant, and Emily Carr – who spoke extensively on Indigenous subjects. Supported by documentary records spanning over nearly two centuries, Seen but Not Seen covers fresh ground in the history of settler-Indigenous relations.

Reviews
“The quality of scholarship is very high. Donald B. Smith is meticulous, building on decades of extensive and careful research and thoroughly documenting his writings and conclusions.” — Jennifer S.H. Brown, University of Winnipeg

“Offering revelation after revelation, each indicting the rich, privileged, and elite society of Canada, shackled in their own times, Donald B. Smith skillfully and poignantly reveals stories illuminating the truth. No celebrations here, and nowhere to hide as one ponders and copes with what could have been. Miigwech (thank you), Donald, for elevating us to our stage in time where we can own the imperative that yes, we can!” — Dean M. Jacobs, Walpole Island First Nation

“Donald B. Smith’s Seen but Not Seen could not possibly be more timely – and more welcome. This is the lifework of one of the country’s greatest historians. Canadians will see themselves in this book; they will not like much of what they see, but they will finish with a sense that reconciliation with First Nations is possible – so long as we first face the truths. These truths are here, in a remarkable work that covers everything from a re-evaluated John A. Macdonald to the COVID-19 pandemic. It is peopled with remarkable characters, many admirable, some despicable – Duncan Campbell Scott, John McDougall, Crowfoot, Long Lance, Kathleen Coburn, Emily Carr, Pauline Johnson, Harold Cardinal – and is wonderfully illustrated with archival photographs and maps.” — Roy MacGregor, columnist and feature writer for The Globe and Mail

“Impeccably researched, much like everything Donald B. Smith has written over his impressive career. This work is a gift from an historian on the cusp of retirement, who shares his archive to help us understand the history of Canada and outlines the gaps left for future, especially Indigenous, researchers to tackle.” — Deanna Reder, Simon Fraser University

Educator Information

Table of Contents
Acknowledgments
List of Illustrations
Maps

Prologue
Note on Terminology

1. John A. Macdonald and the “Indians”
2. Rev. John McDougall and the Stoney Nakoda
3. George Grant: An English Canadian Public Intellectual and the “Indians”
4. Chancellor John A. Boyd and a Fellow Georgian Bay Cottager, Kathleen Coburn 
5. Duncan Campbell Scott: Determined Assimilationist 
6. Paul A.W. Wallace and the “White Roots of Peace”
7. Quebec Viewpoints: From Lionel Groulx to Jacques Rousseau
8. Attitudes on the Pacific Coast: Franz Boas, Emily Carr, and Maisie Hurley 
9. Alberta Perspectives: Long Lance, John Laurie, Hugh Dempsey, and Harold Cardinal

Epilogue: The First Nations and Canada’s Conscience

Bibliography   
Notes
Index

Additional Information
488 pages | 6.00" x 9.00"