It is the local Indian agent, or the parish priest, or, perhaps, a Mounted Police officer.” So began the school experience of many Indigenous children in Canada for more than a hundred years, and so begins the history of residential schools prepared by the Truth & Reconciliation Commission of Canada (TRC). Between 2008 and 2015, the TRC provided opportunities for individuals, families, and communities to share their experiences of residential schools and released several reports based on 7000 survivor statements and five million documents from government, churches, and schools, as well as a solid grounding in secondary sources.A Knock on the Door, published in collaboration with the National Research Centre for Truth & Reconciliation, gathers material from the several reports the TRC has produced to present the essential history and legacy of residential schools in a concise and accessible package that includes new materials to help inform and contextualize the journey to reconciliation that Canadians are now embarked upon.Survivor and former National Chief of the Assembly First Nations, Phil Fontaine, provides a Foreword, and an Afterword introduces the holdings and opportunities of the National Centre for Truth & Reconciliation, home to the archive of recordings, and documents collected by the TRC.As Aimée Craft writes in the Afterword, knowing the historical backdrop of residential schooling and its legacy is essential to the work of reconciliation. In the past, agents of the Canadian state knocked on the doors of Indigenous families to take the children to school. Now, the Survivors have shared their truths and knocked back. It is time for Canadians to open the door to mutual understanding, respect, and reconciliation.

    As a child, he endured the intergenerational trauma that resulted from his family attending residential school. Growing up Cree in downtown Winnipeg, Canada, Clayton faced systemic racism and violence in school and on the streets, which led him to use his fists to defend himself and earn his livelihood. He escaped the hold that drugs and alcohol had on his life by reconnecting with his Cree heritage. For twenty years, he has been a campaigner with organizations including the Indigenous Environmental Network and 350.org, on the front lines of stopping the assault of industry on Indigenous peoples' lands. Using a nonlinear, oral storytelling style, Life in the City of Dirty Water offers the reflections of a man in midlife, telling his inner child, "I'm here now and I'm going to keep you safe."

    Morgan’s nîtisânak is woven around grief over the loss of their mother. It also explores despair and healing through community and family, and being torn apart by the same. Using cyclical narrative techniques and drawing on Morgan’s Cree, Saulteaux, and Métis ancestral teachings, this work offers a compelling perspective on the connections that must be broken and the ones that heal.

    As perhaps the best-known contemporary Canadian play and a poetic drama of enormous theatrical power, The Ecstasy of Rita Joe had a major influence in awakening consciousness to the “Indian problem” both in whites and Natives themselves.Cast of five women and 15 men. With a preface by Chief Dan George.The Ecstasy of Rita Joe premiered November 23, 1967 at the Vancouver Playhouse.

    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.

    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 these spare yet powerful poems, she explores, with both rage and tenderness, the parameters of grief, trauma, displacement, and identity. Weaving together a past made murky by uncertainty and a present which exists in multitudes, Arielle Twist poetically navigates through what it means to be an Indigenous trans woman, discovering the possibilities of a hopeful future and a transcendent, beautiful path to regaining softness.

    These legends tell the stories behind many prominent natural features in and around Vancouver.

    Whether plumbing family ties, the end of a marriage, or death itself, she never lets go of the witty, the ironic, and perhaps most notably, the awkward. Despite the title, the resolution in these stories isn't always tragic, but it's often uncomfortable, unexpected, or just plain strange. Character digressions, bad decisions, and misconceptions abound.While steadfastly local in her choice of setting, Baker's deep appreciation for nature takes a lot of these stories out of Vancouver and into the wild. Salmon and bees play reoccurring roles in these tales, as do rivers. Occasionally, characters blend with their animal counterparts, adding a touch of magic realism. Nature is a place of escape and attempted convalescence for characters suffering from urban burnout. Even if things get weird along the way, as Hunter S. Thompson said, "When the going gets weird, the weird turn pro."In Bad Endings, Baker takes troubled characters to a moment of realization or self-revelation, but the results aren't always pretty.

    Mark’s Residential School for Girls by government decree, young Rose Marie finds herself in an alien universe where nothing of her previous life is tolerated, not even her Blackfoot name. For she has entered into the world of the Sisters of Brotherly Love, an order of nuns dedicated to saving the Indigenous children from damnation. Life under the sharp eye of Mother Grace, the Mother General, becomes an endless series of torments, from daily recitations and obligations to chronic sickness and inedible food. And then there are the beatings. All the feisty Rose Marie wants to do is escape from St. Mark’s. How her imagination soars as she dreams about her lost family on the Reserve, finding in her visions a healing spirit that touches her heart. But all too soon she starts to see other shapes in her dreams as well, shapes that warn her of unspoken dangers and mysteries that threaten to engulf her. And she has seen the rows of plain wooden crosses behind the school, reminding her that many students have never left here alive. Set during the Second World War and the 1950s, Black Apple is an unforgettable, vividly rendered novel about two very different women whose worlds collide: an irrepressible young Blackfoot girl whose spirit cannot be destroyed, and an aging yet powerful nun who increasingly doubts the value of her life. It captures brilliantly the strange mix of cruelty and compassion in the residential schools, where young children are forbidden to speak their own languages and given Christian names. As Rose Marie matures, she finds increasingly that she knows only the life of the nuns, with its piety, hard work and self-denial. Why is it, then, that she is haunted by secret visions—of past crimes in the school that terrify her, of her dead mother, of the Indigenous life on the plains that has long vanished? Even the kind-hearted Sister Cilla is unable to calm her fears. And then, there is a miracle, or so Mother Grace says. Now Rose is thrust back into the outside world with only her wits to save her. With a poet’s eye, Joan Crate creates brilliantly the many shadings of this heartbreaking novel, rendering perfectly the inner voices of Rose Marie and Mother Grace, and exploring the larger themes of belief and belonging, of faith and forgiveness.

    In 1987, writer Merilyn Simonds found a cache of letters, albums, clippings and other memorabilia in the attic of her Kingston, Ontario, home, the bits and pieces of an unknown woman's life. Among the overflowing boxes and stuffed sugar sacks was a tin box that held one complete, brief collection of letters from the months immediately after the First World War in 1919, a one-way correspondence written in pencil on flimsy paper, undated and without postmarks. From this careless jumble of pages, remarkable individuals and events emerged: a convict, a penitentiary, a village girl, a life in small town Canada at the end of the Great War. Merilyn Simonds was drawn irresistibly to the lives of Joe "Daddy Long Legs," a thief and con artist incarcerated inside the stone fortress that was the country's most notorious prison, and of Phyllis Halliday, a seventeen-year-old schoolgirl whose family home bordered the prison quarry and who fell under the spell of a man she could never meet or touch, except through their clandestine correspondence. Around them swirled a cast of equally compelling characters, chief among them William St. Pierre Hughes, superintendent of the nations' prisons, whose fate, like those of Joe and Phyllis, was bound to the conspiracies and intrigues inside Kingston Penitentiary. All three are caught in prisons of their own devising; only one truly escapes. In the year after its publication, families of all the major characters in the book contacted author Merilyn Sinonds to share their stories and find out more about these little known relations. As a result, she learned that Joseph Cleroux had been part of the Cleroux gang that burgled Ottawa Valley businesses in the first decades of the 1900s. The story of Josie Cleroux's early years and what is now known about where he ended up is told in the epilogue of the paperback edition of "The Convict Lover" "From the Hardcover edition."

    By exploring such themes as land, language, and self-identity, The Man Made of Words fashions a definition of American literature as it has never been interpreted before.

    Missing Nimama shows the human side of a tragic set of circumstances.An afterword by the author provides a simple, age-appropriate context for young readers. Includes a glossary of Cree terms.

    As he records his journey through the drug-like heat and intoxicating fragrances of that "pendant off the ear of India, " Ondaatje simultaneously retraces the baroque mythology of his Dutch-Ceylonese family. An inspired travel narrative and family memoir by an exceptional writer.

    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.