We—Indigenous, Black and people of color, women and trans folks, migrants, and working people—did not create this disaster, but we have inherited it. We have barely a decade to turn back the tide of climate disaster. It is time to reclaim the life and destiny that has been stolen from us and rise up together to confront this challenge and build a world where all life can thrive. Only mass movements can do what the moment demands. Politicians may or may not follow--it is up to them--but we will design, build, and lead this movement with or without them.The Red Deal is a call for action beyond the scope of the US colonial state. It’s a program for Indigenous liberation, life, and land—an affirmation that colonialism and capitalism must be overturned for this planet to be habitable for human and other-than-human relatives to live dignified lives. The Red Deal is not a response to the Green New Deal, or a “bargain” with the elite and powerful. It’s a deal with the humble people of the earth; a pact that we shall strive for peace and justice and a declaration that movements for justice must come from below and to the left.

    River Hymns is the lyrical journey of a young black man’s spiritual reckoning with his family history.

    Introduces the traditional life-giving story of the Corn-Mother, called selu by the Cherokee.

    The many highlights include Lee Maracle's creation story, Salish style; Tomson Highway explaining why Cree is the sexiest of all languages; Joseph Boyden asking the eternal question, "Do Native people have less (or more) pubic hair?"; Marius P. Tungilik looking at the dark side of Inuit sex; and Marissa Crazytrain discussing her year as a stripper in Toronto, and how it shaped her life back in Saskatchewan.

    He points to parallels and differences between the Indigenous science and Western science paradigms, with special emphasis on environmental/ecological studies. After discussing philosophical foundations, Cajete addresses such topics as history and myth, primal elements, social ecology, animals in myth and reality, plants and human health, and cosmology and astronomy. In the Indigenous view, we human observers are in no way separate from the world and its creatures and forces. Because all creatures and forces are related and thus bear responsibility to and for one another, all are co-creators. Five centuries ago Europeans arrived on the American continent, but they did not listen to the people who had lived for millennia in spiritual and physical harmony with this land. In a time of global environmental degradation, the science and worldview of the continent's First Peoples offer perspectives that can help us work toward solutions.

    John of the Cross. He continues with a long multilingual poem examining the syncretic geological and cultural history of the U.S. border with Mexico. The poems of the third section—a moving transcription of Gander’s efforts to address his mother dying of Alzheimer’s—rise from the page like hymns, transforming slowly from reverence to revelation. Gander has been called one of our most formally restless poets, and these new poems express a characteristically tensile energy and, as one critic noted, “the most eclectic diction since Hart Crane.”

    Here in Bonfire Opera, grief and Eros grapple in the same domain. A bullet-hole through the heart, a house full of ripe persimmons, a ghost in a garden. Coyotes cry out on the hill, and lovers find themselves kissing, “bee-stung, drunk” in the middle of road. Here, the dust is holy, as is the dark, unknown. These are poems that praise the impossible, wild world, finding beauty in its wake.  Excerpt from “Bonfire Opera”   In those days, there was a woman in our circle who was known, not only for her beauty, but also for taking off all her clothes and singing opera. And sure enough, as the night wore on and the stars emerged to stare at their reflections on the sea, and everyone had drunk a little wine, she began to disrobe, loose her great bosom and the tender belly, pale in the moonlight, the Viking hips, and to let her torn raiment fall to the sand as we looked up from the flames.

    Peppered with Spanish and touches of magical realism, ordinary life and its simple props—morning showers, spilled birdseed, winter lemons—becomes an exploration of mortality and humanity, and the many possibilities of how lives might yet be lived.Mad HoneyMade from magnificent rhododendron, poisonous rhododendron,Very difficult-to-pronounce rhododendron—whateverRhododendron even is—I would have to look it up myself,This word sounding puffed up, peacocky with itsIndianapolisly-long spelling, all those letters moving in and out.But the plant itself, the plant and the bees that find it:The bees see in its purple flower, first, a purple flower.They do not spell it. They do not live in fear of quizzes,Purple offering what it has to offer, unapologetic, without furtherDefinition, purple irresistible to the artist's and to the bee's eye—Who can blame either one this first-grade impulse toward love?Purple, always wearing something low-cut . . . Alberto Rios is the Poet Laureate of Arizona and host of the PBS program Books & Co. He was a finalist for the National Book Award for his poetry volume The Smallest Muscle in the Human Body. He teaches at Arizona State University and lives in Chandler, Arizona.

    Observing the crisis of human appetite through the lenses of psychology and science fiction, she's disquieted at a world "ruled by a bi-polar father-god, unconscious, suicidal."The personal meets the collective in these poems: insane rants transform into contemporary oracular speech; a child who once hoarded candy grows into an adult who consumes a planet. Mutation, social media, eco-collapse, a dream of a survivable End Times: no less than the future of the body is at stake, bodies corporeal and political, ecological and spiritual. Was that the soul, wishingwe would invent the bodyout of existence,so many of us nowenthralled by doom...Dana Levin has published three books of poetry, Wedding Day (Copper Canyon), Sky Burial (Copper Canyon), and her first book, In the Surgical Theatre, won the APR/Honickman Award. A teacher of poetry for over twenty years, Levin splits her time between Santa Fe, New Mexico, and Maryville University in St. Louis, where she serves as Distinguished Writer in Residence.

    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.

    Originally published in 1936, this classic collection harkens to a simpler time, a time when we were closer to the natural world around us. This book is a celebration of the pure delight of storytelling and of the bounty of the land.

    In the fall of 1997, Robert Sullivan arrived in Neah Bay, a tiny town on the most northwestern tip of America, home to the Makah, a Native American tribe. For centuries the hunting of the whale was what defined the tribe, but when commercial whaling drove the gray whale to near extinction in the 1920s, the Makah voluntarily discontinued their tradition and hung up their harpoons. In 1994, after the gray whale was taken off the endangered species list, the Makah decided to hunt again. Faced with the problems endemic to other reservations, including poverty, unemployment, and alcoholism, many Makah believed that a traditional whale hunt would inject their community with a new sense of pride and purpose. The problem was that all the old whalers were dead -- no one knew how to go about hunting a whale. During a sojourn that lasts longer than anyone could have predicted, Robert Sullivan chronicles the two years he spends in Neah Bay as the Makah prepare for and stage the first hunt. With a damp, plywood fisherman's shanty for lodging, Sullivan roams the spectacular surrounding wilderness, learns about ancient Northwest whaling traditions and the history of the Makah, follows the migratory path of the gray whale down the West Coast, and gets to know the crew and their beleaguered captain, Wayne Johnson. Combatting tribal infighting and inexperience, the crew must also face the passionate, furious animal rights activists and swarming reporters who besiege the once sleepy Neah Bay. Before the ragtag group of hunters evenpursues a whale, there are clashes, disappointments, and defeats, small triumphs and unexpected heroes -- all made vivid by Sullivan's keen eye for irony and his captivating, lyrical prose. Another legendary whale hunt becomes the fascinating and funny subtext to this tale as Sullivan notices eerie parallels -- and oppositions -- between the Makah's quest and the whaling classic Moby-Dick. A book of many layers and revelations, A Whale Hunt is the story of the demise and attempted resurrection of a Native American nation, and of the individuals on the reservation whose lives are forever changed.

    

    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."

    A daughter tends to aging parents. A woman struggles with infertility—“What if, instead of carrying / a child, I am supposed to carry grief?”—and a body seized by pain and vertigo as well as ecstasy. A nation convulses: “Every song of this country / has an unsung third stanza, something brutal.” And still Limón shows us, as ever, the persistence of hunger, love, and joy, the dizzying fullness of our too-short lives. “Fine then, / I’ll take it,” she writes. “I’ll take it all.”In Bright Dead Things, Limón showed us a heart “giant with power, heavy with blood”—“the huge beating genius machine / that thinks, no, it knows, / it’s going to come in first.” In her follow-up collection, that heart is on full display—even as The Carrying continues further and deeper into the bloodstream, following the hard-won truth of what it means to live in an imperfect world.