In 1956, an arbitrary government decision to relocate them catapulted the Sayisi Dene into the 20th century. It replaced their traditional nomadic life of hunting and fishing with a slum settlement on the outskirts of Churchill, Manitoba. Inadequately housed, without jobs, unfamiliar with the language or the culture, their independence and self-determination deteriorated into a tragic cycle of discrimination, poverty, alcoholism and violent death.     By the early 1970s, the band realized they had to take their future into their own hands again. After searching for a suitable location, they set up a new community at Tadoule Lake, 250 miles north of Churchill. Today they run their own health, education and community programs. But the scars of the relocation will take years to heal, and Tadoule Lake is grappling with the problems of a people whose ties to the land, and to one another, have been tragically severed.     In Night Spirits, the survivors, including those who were children at the time of the move, as well as the few remaining elders, recount their stories. They offer a stark and brutally honest account of the near-destruction of the Sayisi Dene, and their struggle to reclaim their lives. It is a dark story, told in hope.

    In the process, King refashions old stories about historical events and figures, takes a sideways look at film and pop culture, relates his own complex experiences with activism, and articulates a deep and revolutionary understanding of the cumulative effects of ever-shifting laws and treaties on Native peoples and lands.This is a book both timeless and timely, burnished with anger but tempered by wit, and ultimately a hard-won offering of hope—a sometimes inconvenient, but nonetheless indispensable account for all of us, Indian and non-Indian alike, seeking to understand how we might tell a new story for the future.

    Begun in the 1870s, it was intended, in the words of government officials, to bring these children into the “circle of civilization,” the results, however, were far different. More often, the schools provided an inferior education in an atmosphere of neglect, disease, and often abuse.     Using previously unreleased government documents, historian John S. Milloy provides a full picture of the history and reality of the residential school system. He begins by tracing the ideological roots of the system, and follows the paper trail of internal memoranda, reports from field inspectors, and letters of complaint. In the early decades, the system grew without planning or restraint. Despite numerous critical commissions and reports, it persisted into the 1970s, when it transformed itself into a social welfare system without improving conditions for its thousands of wards. A National Crime shows that the residential system was chronically underfunded and often mismanaged, and documents in detail and how this affected the health, education, and well-being of entire generations of Aboriginal children.

    We used to be from New York. We had a little real estate problem.” In We Had a Little Real Estate Problem, acclaimed comedy historian Kliph Nesteroff focuses on one of comedy’s most significant and little-known stories: how, despite having been denied representation in the entertainment industry, Native Americans have influenced and advanced the art form. The account begins in the late 1880s, when Native Americans were forced to tour in wild west shows as an alternative to prison. (One modern comedian said it was as “if a Guantanamo detainee suddenly had to appear on X-Factor.”) This is followed by a detailed look at the life and work of seminal figures such as Cherokee humorist Will Rogers and Hill, who in the 1970s was the first Native American comedian to appear The Tonight Show. Also profiled are several contemporary comedians, including Jonny Roberts, a social worker from the Red Lake Nation who drives five hours to the closest comedy club to pursue his stand-up dreams; Kiowa-Apache comic Adrianne Chalepah, who formed the touring group the Native Ladies of Comedy; and the 1491s, a sketch troupe whose satire is smashing stereotypes to critical acclaim. As Ryan Red Corn, the Osage member of the 1491s, says: “The American narrative dictates that Indians are supposed to be sad. It’s not really true and it’s not indicative of the community experience itself…Laughter and joy is very much a part of Native culture.” Featuring dozens of original interviews and the exhaustive research that is Nesteroff’s trademark, We Had a Little Real Estate Problem is a powerful tribute to a neglected legacy.

    Macdonald’s “National Dream.”It was a dream that came at great expense: the present disparity in health and economic well-being between First Nations and non-Native populations, and the lingering racism and misunderstanding that permeates the national consciousness to this day.

    It was 1939 when the feared Indian agent visited Basil Johnston’s family and removed him and his four-year-old sister to St. Peter Claver’s school, run by the priests in a community known as Spanish, 75 miles from Sudbury.“Spanish! It was a word synonymous with residential school, penitentiary, reformatory, exile, dungeon, whippings, kicks, slaps, all rolled into one,” Johnston recalls. But despite the aching loneliness, the deprivation, the culture shock and the numbing routine, his story is engaging and compassionate. Johnston creates marvelous portraits of the young Indian boys who struggled to adapt to strange ways and unthinking, unfeeling discipline. Even the Jesuit teachers, whose flashes of humor occasionally broke through their stern demeanor, are portrayed with an understanding born of hindsight.

    Bob Joseph’s book comes at a key time in the reconciliation process, when awareness from both Indigenous and non-Indigenous communities is at a crescendo. Joseph explains how Indigenous Peoples can step out from under the Indian Act and return to self-government, self-determination, and self-reliance—and why doing so would result in a better country for every Canadian. He dissects the complex issues around truth and reconciliation, and clearly demonstrates why learning about the Indian Act’s cruel, enduring legacy is essential for the country to move toward true reconciliation.

    Although detailed accounts of the fur-trade era have appeared, until recently the rich social history has been ignored. In this book, the fur trade is examined not simply as an economic activity but as a social and cultural complex that was to survive for nearly two centuries.The author traces the development of a mutual dependency between Indian and European traders at the economic level that evolved into a significant cultural exchange as well. Marriages of fur traders to Indian women created bonds that helped advance trade relations. As a result of these "many tender ties," there emerged a unique society derived from both Indian and European culture.

    It is, instead, about a search for accommodation and common meaning. It tells how Europeans and Indians met, regarding each other as alien, as other, as virtually nonhuman, and how between 1650 and 1815 they constructed a common, mutually comprehensible world in the region around the Great Lakes that the French called pays d'en haut. Here the older worlds of the Algonquians and of various Europeans overlapped, and their mixture created new systems of meaning and of exchange. Finally, the book tells of the breakdown of accommodation and common meanings and the re-creation of the Indians as alien and exotic

    Johnny is trying to organize the remaining members of his displaced tribe; at the same time he contemplates leaving his grandmother's home for the big city. As the novel shifts perspective, tracing the controversial history of the tribe, we learn how the tragic events of Elba's childhood, as well as Iris's attempts to separate herself from her cultural roots, make Johnny's dilemma all the more difficult. Gritty yet rich in detail and emotion, Watermelon Nights stands beside the novels of Louise Erdrich, Michael Dorris, and Sherman Alexie as an important work not only in Native American literature, but in contemporary American fiction.

    In addition, beginning at the age of five, Sellars was isolated for two years at Coqualeetza Indian Tuberculosis Hospital in Sardis, British Columbia, nearly six hours' drive from home. The trauma of these experiences has reverberated throughout her life.The first full-length memoir to be published out of St. Joseph's Mission at Williams Lake, BC, Sellars tells of three generations of women who attended the school, interweaving the personal histories of her grandmother and her mother with her own. She tells of hunger, forced labour, and physical beatings, often with a leather strap, and also of the demand for conformity in a culturally alien institution where children were confined and denigrated for failure to be White and Roman Catholic.Like Native children forced by law to attend schools across Canada and the United States, Sellars and other students of St. Joseph's Mission were allowed home only for two months in the summer and for two weeks at Christmas. The rest of the year they lived, worked, and studied at the school. St. Joseph's Mission is the site of the controversial and well-publicized sex-related offences of Bishop Hubert O'Connor, which took place during Sellars's student days, between 1962 and 1967, when O'Connor was the school principal. After the school's closure, those who had been forced to attend came from surrounding reserves and smashed windows, tore doors and cabinets from the wall, and broke anything that could be broken. Overnight their anger turned a site of shameful memory into a pile of rubble.In this frank and poignant memoir, Sellars breaks her silence about the institution's lasting effects, and eloquently articulates her own path to healing.

    From Northern Ontario to Nunavut, Norway, Brazil, Australia, and the United States, the Indigenous experience in colonized nations is startlingly similar and deeply disturbing. It is an experience marked by the violent separation of Peoples from the land, the separation of families, and the separation of individuals from traditional ways of life — all of which has culminated in a spiritual separation that has had an enduring impact on generations of Indigenous children. As a result of this colonial legacy, too many communities today lack access to the basic determinants of health — income, employment, education, a safe environment, health services — leading to a mental health and youth suicide crisis on a global scale. But, Talaga reminds us, First Peoples also share a history of resistance, resilience, and civil rights activism, from the Occupation of Alcatraz led by the Indians of All Tribes, to the Northern Ontario Stirland Lake Quiet Riot, to the Standing Rock protests against the Dakota Access Pipeline, which united Indigenous Nations from across Turtle Island in solidarity.Based on her Atkinson Fellowship in Public Policy series, All Our Relations is a powerful call for action, justice, and a better, more equitable world for all Indigenous Peoples.

    Sixties Scoop. Bill C-31. Blood quantum. Appropriation. Two-Spirit. Tsilhqot’in. Status. TRC. RCAP. FNPOA. Pass and permit. Numbered Treaties. Terra nullius. The Great Peace…Are you familiar with the terms listed above? In Indigenous Writes, Chelsea Vowel, legal scholar, teacher, and intellectual, opens an important dialogue about these (and more) concepts and the wider social beliefs associated with the relationship between Indigenous peoples and Canada. In 31 essays, Chelsea explores the Indigenous experience from the time of contact to the present, through five categories – Terminology of Relationships; Culture and Identity; Myth-Busting; State Violence; and Land, Learning, Law, and Treaties. She answers the questions that many people have on these topics to spark further conversations at home, in the classroom, and in the larger community.Indigenous Writes is one title in The Debwe Series.

    This is a story about justice, and terrible injustices, a story about a murder, and a courtroom drama as compelling as any thriller as it unravels the events that put Yvonne Johnson behind bars for life, first in Kingston's Federal Prison for Women until the riot that closed it, and presently in the Okimaw Ochi Healing Lodge in the Cypress Hills. But above all it is the unforgettable true story of the life of a Native woman who has decided to speak out and break the silence, written with the redeeming compassion that marks all Rudy Wiebe's writing, and informed throughout by Yvonne Johnson's own intelligence and poetic eloquence.Characters and events spring to life with the vividness of fiction. The story is told sometimes in the first person by Rudy Wiebe, sometimes by Yvonne herself. He tracks down the details of Yvonne's early life in Butte, Montana, as a child with a double-cleft palate, unable to speak until the kindness of one man provided the necessary operations; the murder of her beloved brother while in police custody; her life of sexual abuse at the hands of another brother, grandfather and others; her escape to Canada - to Winnipeg and Wetaskiwin; the traumas of her life thatled to alcoholism, and her slow descent into hell despite the love she found with her husband and three children.He reveals how she participated, with three others, in the murder of the man she believed to be a child abuser; he unravels the police story, taking us step by step, with jail-taped transcripts, through the police attempts to set one member of the group against the others in their search for a conviction - and the courtroom drama that followed. And Yvonne openly examines her life and, through her grandmother, comes to understand the legacy she has inherited from her ancestor Big Bear; having been led through pain to wisdom, she brings us with her to the point where she finds spiritual strength in passing on the lessons and understandings of her life. How the great-great-granddaughter of Big Bear reached out to the author of The Temptations of Big Bear to help her tell her story is itself an extraordinary tale. The co-authorship between one of Canada's foremost writers and the only Native woman in Canada serving life imprisonment for murder has produced a deeply moving, raw and honest book that speaks to all of us, and gives us new insight into the society we live in, while offering a deeply moving affirmation of spiritual healing.

    They were taught to be ashamed of their native heritage and, as he experienced, often suffered physical and sexual abuse.But, even as he looks back on this painful part of his childhood, Merasty’s sense of humour and warm voice shine through.