This 1999 revised work includes material that builds on issues and concerns raised in the first edition: Native Hawaiian student organizing at the University of Hawai'i; the master plan of the Native Hawaiian self-governing organization Ka Lahui Hawai'i and its platform on the four political arenas of sovereignty; the 1989 Hawai'i declaration of the Hawai'i ecumenical coalition on tourism; and a typology on racism and imperialism. Brief introductions to each of the previously published essays brings them up to date and situates them in the current Native Hawaiian rights discussion.

    He was playing softball as a child when the opposing team began to war-whoop when he was at bat. It was just one of many incidents that formed Wente's understanding of what it means to be a modern Indigenous person in a society still overwhelmingly colonial in its attitudes and institutions.As the child of an American father and an Anishinaabe mother, Wente grew up in Toronto with frequent visits to the reserve where his maternal relations lived. By exploring his family's history, including his grandmother's experience in residential school, and citing his own frequent incidents of racial profiling by police who'd stop him on the streets, Wente unpacks the discrepancies between his personal identity and how non-Indigenous people view him.Wente analyzes and gives voice to the differences between Hollywood portrayals of Indigenous peoples and lived culture. Through the lens of art, pop culture, and personal stories, and with disarming humour, he links his love of baseball and movies to such issues as cultural appropriation, Indigenous representation and identity, and Indigenous narrative sovereignty. Indeed, he argues that storytelling in all its forms is one of Indigenous peoples' best weapons in the fight to reclaim their rightful place.Wente explores and exposes the lies that Canada tells itself, unravels "the two founding nations" myth, and insists that the notion of "reconciliation" is not a realistic path forward. Peace between First Nations and the state of Canada can't be recovered through reconciliation--because no such relationship ever existed.

    This is a comeback to a position of power, influence, and creativity in Canadian civilization.John Ralston Saul argues that historic moments are always uncomfortable. The events that began late in 2012 with the Idle No More movement were not just a rough patch in Aboriginal relations with the rest of Canada. What is happening today in Aboriginal-white relations is not about guilt, sympathy, or failure, or romanticizing a view of the past. It is about citizens’ rights. It is about rebuilding relationships that were central to the creation of Canada and, equally important, central to its continued existence. Canadians are faced with the potential for those relationships to open up a more creative and accurate way of imagining ourselves, a different narrative for Canada in which we all share obligations as a society.Wide in scope but piercing in detail, The Comeback presents a powerful portrait of modern Aboriginal life in Canada in contrast to the perceived failings, often portrayed in media, that Canadians have become accustomed to. Once again, Saul presents an unfamiliar story of Canada’s past so that we may better understand its present—and imagine a better future.

    What did I know of our language but pieces? Would I teach her to be pieces? Until a friend comforted, Don’t worry, you and your daughter will learn together. Today she stood sunlight on her shoulders lean and straight to share a song in Diné, her father’s language. To sing she motions simultaneously with her hands; I watch her be in multiple musics.—from “WHEREAS Statements”WHEREAS confronts the coercive language of the United States government in its responses, treaties, and apologies to Native American peoples and tribes, and reflects that language in its officiousness and duplicity back on its perpetrators. Through a virtuosic array of short lyrics, prose poems, longer narrative sequences, resolutions, and disclaimers, Layli Long Soldier has created a brilliantly innovative text to examine histories, landscapes, her own writing, and her predicament inside national affiliations. “I am,” she writes, “a citizen of the United States and an enrolled member of the Oglala Sioux Tribe, meaning I am a citizen of the Oglala Lakota Nation—and in this dual citizenship I must work, I must eat, I must art, I must mother, I must friend, I must listen, I must observe, constantly I must live.” This strident, plaintive book introduces a major new voice in contemporary literature.

    . . then I might have a chance to live; I might have a chance to be something more than just a struggling crackhead.From the Ashes is a remarkable memoir about hope and resilience, and a revelatory look into the life of a Métis-Cree man who refused to give up.Abandoned by his parents as a toddler, Jesse Thistle briefly found himself in the foster-care system with his two brothers, cut off from all they had known. Eventually the children landed in the home of their paternal grandparents, but their tough-love attitudes meant conflicts became commonplace. And the ghost of Jesse’s drug-addicted father haunted the halls of the house and the memories of every family member. Struggling, Jesse succumbed to a self-destructive cycle of drug and alcohol addiction and petty crime, spending more than a decade on and off the streets, often homeless. One day, he finally realized he would die unless he turned his life around.In this heartwarming and heartbreaking memoir, Jesse Thistle writes honestly and fearlessly about his painful experiences with abuse, uncovering the truth about his parents, and how he found his way back into the circle of his Indigenous culture and family through education.An eloquent exploration of what it means to live in a world surrounded by prejudice and racism and to be cast adrift, From the Ashes is, in the end, about how love and support can help one find happiness despite the odds.

    Hers is a beautiful and daring vision of political, spiritual, and ecological transformation."All Our Relations" features chapters on the Seminoles, the Anishinaabeg, the Innu, the Northern Cheyenne, and the Mohawks, among others."One of the pleasures of reading "All Our Relations" is discovering the unique voices of Native people, especially Native women, speaking in their own Native truths."-"Women's Review of Books"..".as Winona LaDuke describes, in moving and often beautiful prose, [these] misdeeds are not distant history but are ongoing degradation of the cherished lands of Native Americans."-"Public Citizen News"..".a rare perspective on Native history and culture."-"Sister to Sister/S2S""Hers is a beautiful and daring vision of political, spiritual, and ecological transformation. "All Our Relations" is essential reading for everyone who cares about the fate of the Earth and indigenous peoples."-"Winds of Change""No ragtag remnants of lost cultures here. Strong voices of old, old cultures bravely trying to make sense of an Earth in chaos."-"Whole Earth"

    Off the reserve and trying to find ways to live and love in the big city, Jonny becomes a cybersex worker who fetishizes himself in order to make a living. Self-ordained as an NDN glitter princess, Jonny has one week before he must return to the "rez," and his former life, to attend the funeral of his stepfather. The next seven days are like a fevered dream: stories of love, trauma, sex, kinship, ambition, and the heartbreaking recollection of his beloved kokum (grandmother). Jonny's world is a series of breakages, appendages, and linkages--and as he goes through the motions of preparing to return home, he learns how to put together the pieces of his life. Jonny Appleseed is a unique, shattering vision of Indigenous life, full of grit, glitter, and dreams.

    In Unsettling the Settler Within, Paulette Regan, a former residential-schools-claims manager, argues that in order to truly participate in the transformative possibilities of reconciliation, non-Aboriginal Canadians must undergo their own process of decolonization. They must relinquish the persistent myth of themselves as peacemakers and acknowledge the destructive legacy of a society that has stubbornly ignored and devalued Indigenous experience. With former students offering their stories as part of the truth and reconciliation processes, Regan advocates for an ethos that learns from the past, making space for an Indigenous historical counter-narrative to avoid perpetuating a colonial relationship between Aboriginal and settler peoples. A powerful and compassionate call to action, Unsettling the Settler Within inspires with its thoughtful and personal account of Regan's own journey, and offers all Canadians -- Indigenous and non-Indigenous policymakers, politicians, teachers, and students -- a new way of approaching the critical task of healing the wounds left by the residential school system.

    He also tackles the complicated issue of identity and details recent efforts and successes in cultural preservation and language revitalization.A personal account from the state’s first female Indian lawyer, Margaret Treuer, tells her firsthand experience of much change in the community and looks ahead with renewed cultural strength and hope for the first people of Minnesota.Anton Treuer is professor of Ojibwe at Bemidji State University and editor of Living Our Language: Ojibwe Tales and Oral Histories, Aaniin Ekidong: Ojibwe Vocabulary Project, Omaa Akiing, and Oshkaabewis Native Journal, the only academic journal of the Ojibwe language.

    And it's not just the Arctic. The whole world is changing in dangerous, unpredictable ways. Sheila Watt-Cloutier has devoted her life to protecting what is threatened and nurturing what has been wounded. In this culmination of Watt-Cloutier's regional, national, and international work over the last twenty-five years, The Right to Be Cold explores the parallels between safeguarding the Arctic and the survival of Inuit culture, of which her own background is such an extraordinary example. This is a human story of resilience, commitment, and survival told from the unique vantage point of an Inuk woman who, in spite of many obstacles, rose from humble beginnings in the Arctic to become one of the most influential and decorated environmental, cultural, and human rights advocates in the world.

    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.

    The term “recognition” shapes debates over Indigenous cultural distinctiveness, Indigenous rights to land and self-government, and Indigenous peoples’ right to benefit from the development of their lands and resources.In a work of critically engaged political theory, Glen Sean Coulthard challenges recognition as a method of organizing difference and identity in liberal politics, questioning the assumption that contemporary difference and past histories of destructive colonialism between the state and Indigenous peoples can be reconciled through a process of acknowledgment. Beyond this, Coulthard examines an alternative politics—one that seeks to revalue, reconstruct, and redeploy Indigenous cultural practices based on self-recognition rather than on seeking appreciation from the very agents of colonialism.Coulthard demonstrates how a “place-based” modification of Karl Marx’s theory of “primitive accumulation” throws light on Indigenous–state relations in settler-colonial contexts and how Frantz Fanon’s critique of colonial recognition shows that this relationship reproduces itself over time. This framework strengthens his exploration of the ways that the politics of recognition has come to serve the interests of settler-colonial power.In addressing the core tenets of Indigenous resistance movements, like Red Power and Idle No More, Coulthard offers fresh insights into the politics of active decolonization.

    In Conquest, Smith places Native American women at the center of her analysis of sexual violence, challenging both conventional definitions of the term and conventional responses to the problem.Beginning with the impact of the abuses inflicted on Native American children at state-sanctioned boarding schools from the 1880s to the 1980s, Smith adroitly expands our conception of violence to include environmental racism, population control and the widespread appropriation of Indian cultural practices by whites and other non-natives. Smith deftly connects these and other examples of historical and contemporary colonialism to the high rates of violence against Native American women—the most likely women in the United States to die of poverty-related illnesses, be victims of rape and suffer partner abuse.Essential reading for scholars and activists, Conquest is the powerful synthesis of Andrea Smith’s intellectual and political work to date. By focusing on the impact of sexual violence on Native American women, Smith articulates an agenda that is compelling to feminists, Native Americans, other people of color and all who are committed to creating viable alternatives to state-based “solutions.”

    Following two centuries of broken treaties and virtual government extermination of the "savage redmen," Americans today have recast Native Americans into another, equally stereotyped role, that of eternal victims, politically powerless and weakened by poverty and alcoholism, yet whose spiritual ties with the natural world form our last, best hope of salvaging our natural environment and ennobling our souls.The truth, however, is neither as grim , nor as blindly idealistic, as many would expect. The fact is that a virtual revolution is underway in Indian Country, an upheaval of epic proportions. For the first time in generations, Indians are shaping their own destinies, largely beyond the control of whites, reinventing Indian education and justice, exploiting the principle of tribal sovereignty in ways that empower tribal governments far beyond most American's imaginations. While new found power has enriched tribal life and prospects, and has made Native Americans fuller participants in the American dream, it has brought tribal governments into direct conflict with local economics and the federal government.Based on three years of research on the Native American reservations, and written without a hidden conservative bias or politically correct agenda, Killing the White Man's Indian takes on Native American politics and policies today in all their contradictory--and controversial-guises."

    This fact remained unnoticed by most settlers, however, since non-aboriginals just didn’t get the joke. For most of written history, a stern, unyielding profile of “the Indian” dominated the popular mainstream imagination. Indians, it was believed, never laughed. But Indians themselves always knew better. As an award-winning playwright, columnist, and comedy-sketch creator, Drew Hayden Taylor has spent 15 years writing and researching aboriginal humor. For Me Funny, he asked a noted cast of writers from a variety of fields — including such celebrated wordsmiths as Thomas King, Allan J. Ryan, Mirjam Hirch, and Tomson Highway — to take a look at what makes aboriginal humor tick. Their hilarious, enlightening contributions playfully examine the use of humor in areas as diverse as stand-up comedy, fiction, visual art, drama, performance, poetry, traditional storytelling, and education.