Bill Gammage has discovered this was because Aboriginal people managed the land in a far more systematic and scientific fashion than most people have ever realized. For more than a decade, he has examined written and visual records of the Australian landscape. He has uncovered an extraordinarily complex system of land management using fire, the life cycles of native plants, and the natural flow of water to ensure plentiful wildlife and plant foods throughout the year. Aboriginal people spent far less time and effort than Europeans in securing food and shelter, and this book reveals how. Once Aboriginal people were no longer able to tend their country, it became overgrown and vulnerable to the hugely damaging bushfires Australians now experience. With details of land-management strategies from around Australia, this book rewrites the history of the continent, with huge implications for today.

    The Baltimore Sun declared Eprile's "horrifying yet heartrendingly beautiful" prose to be "comparable to his fellow authors of Apartheid Andre Brink and Nadine Gordimer." As the novel builds to a harrowing conclusion, the protagonist, a veteran of the secret war in Angola and Namibia, is forced to appear before the Truth and Reconciliation Committee with astonishing results. Nobel Prize-winning author J. M. Coetzee calls The Persistence of Memory "a story of coming to maturity in South Africa in the bad old days. Always warm-hearted, sometimes comic, ultimately damning."

    This major work of ecological philosophy startles the senses out of habitual ways of perception.For a thousand generations, human beings viewed themselves as part of the wider community of nature, and they carried on active relationships not only with other people with other animals, plants, and natural objects (including mountains, rivers, winds, and weather patters) that we have only lately come to think of as inanimate. How, then, did humans come to sever their ancient reciprocity with the natural world? What will it take for us to recover a sustaining relation with the breathing earth?In The Spell of the Sensuous David Abram draws on sources as diverse as the philosophy of Merleau-Ponty, Balinese shamanism, Apache storytelling, and his own experience as an accomplished sleight-of-hand of magician to reveal the subtle dependence of human cognition on the natural environment. He explores the character of perception and excavates the sensual foundations of language, which--even at its most abstract--echoes the calls and cries of the earth. On every page of this lyrical work, Abram weaves his arguments with a passion, a precision, and an intellectual daring that recall such writers as Loren Eisleley, Annie Dillard, and Barry Lopez.

    This 399-page put together by the late Edwin Sabin gives a thorough yet readable account of the awesome feats and bravery of the great warrior leaders of these ancient peoples that occupied and cultivated this continent thousands of years before the white man stumbled upon it by mistake.Chet DembeckPublisher of One

    It is now being delivered into the new millennium kicking and screaming! Since he first wrote it the book has certainly got about. He has travelled in at least dozens of countries since he wrote it (to say nothing of four continents) and in every one of them people have come up to him with their copy for him to sign. He has delighted to find wine stains on the wine-making pages, and good honest dirt on the gardening pages. He has indeed updated it for the new millennium, but has not sacrificed any of the techniques and tips that have stood him well all that time and continue to do so.Since he first wrote the first version of this book back in 1975 he thinks there is a far more urgent reason for it. Very few people today can fail to see that the present course that man- and woman-kind is embarked upon is unsustainable. ... It is now urgently necessary to dismantle the whole fabric of world trade and replace it with a far less fuel-hungry, less polluting, less dangerous arrangement.Most people know all this, but they are afraid that their quality of life will decline if we change course. The purpose of this book is to show that this is not the case.

    In As We Have Always Done, Leanne Betasamosake Simpson locates Indigenous political resurgence as a practice rooted in uniquely Indigenous theorizing, writing, organizing, and thinking.Indigenous resistance is a radical rejection of contemporary colonialism focused around the refusal of the dispossession of both Indigenous bodies and land. Simpson makes clear that its goal can no longer be cultural resurgence as a mechanism for inclusion in a multicultural mosaic. Instead, she calls for unapologetic, place-based Indigenous alternatives to the destructive logics of the settler colonial state, including heteropatriarchy, white supremacy, and capitalist exploitation.

    In considering the connections between literature and lived experience, this book contemplates four key questions at the heart of Indigenous kinship traditions: How do we learn to be human? How do we become good relatives? How do we become good ancestors? How do we learn to live together? Blending personal narrative and broader historical and cultural analysis with close readings of key creative and critical texts, Justice argues that Indigenous writers engage with these questions in part to challenge settler-colonial policies and practices that have targeted Indigenous connections to land, history, family, and self. More importantly, Indigenous writers imaginatively engage the many ways that communities and individuals have sought to nurture these relationships and project them into the future. This provocative volume challenges readers to critically consider and rethink their assumptions about Indigenous literature, history, and politics while never forgetting the emotional connections of our shared humanity and the power of story to effect personal and social change. Written with a generalist reader firmly in mind, but addressing issues of interest to specialists in the field, this book welcomes new audiences to Indigenous literary studies while offering more seasoned readers a renewed appreciation for these transformative literary traditions.

    If I can’t change my own life in response to the greatest challenge now facing our human family, who can? And if I won’t make the effort to try, why should anyone else? So I’ve decided to start at home, and begin with myself. The question is no longer whether I must respond. The question is whether I can turn my response into an adventure. After realizing the gaping hole between his convictions about climate change and his own carbon footprint, Kurt Hoelting embarked on a yearlong experiment to rediscover the heart of his own home: He traded his car and jet travel for a kayak, a bicycle, and his own two feet, traveling a radius of 100 kilometers from his home in Puget Sound. This “circumference of home” proved more than enough. Part quest and part guidebook for change, Hoelting’s journey is an inspiring reminder that what we need really is close at hand, and that the possibility for adventure lies around every bend.

    This collection of sixteen essays is at once philosophic, practical, and visionary. It is an effort to open discussion about the unique experience of Native Americans and offers a concise reference for administrators, educators, students and community leaders involved with Indian Education.

     Underneath the New Mexico sky, a Navajo boy named Cody finds that his family's barrels of water are empty. He checks the chicken coop-- nothing. He walks down the road to the horses' watering hole. Dry. Meanwhile, a few miles away, Darlene Arviso drives a school bus and picks up students for school. After dropping them off, she heads to another job: she drives her big yellow tanker truck to the water tower, fills it with three thousand gallons of water, and returns to the reservation, bringing water to Cody's family, and many, many others. Here is the incredible and inspiring true story of a Native American woman who continuously gives back to her community and celebrates her people.

    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"

    Mike Davis shows us where the city's money comes from and who controls it while also exposing the brutal ongoing struggle between L.A.'s haves and have-nots.

    Contrary to stereotype, he says, it is the farmers and their colonizing descendants—ourselves—who are the true nomads, doomed to the geographical and spiritual restlessness embodied in the story of Genesis. By contrast, the hunters have a deep attachment to the place and ways of their ancestors that stems from an enviable sense, distinctively expressed in thought, word, and act, of being part of the fabric of the natural and spiritual worlds.

    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.

    Combining political theory with ethnographic research among the Mohawks of Kahnawà:ke, a reserve community in what is now southwestern Quebec, Audra Simpson examines their struggles to articulate and maintain political sovereignty through centuries of settler colonialism. The Kahnawà:ke Mohawks are part of the Haudenosaunee or Iroquois Confederacy. Like many Iroquois peoples, they insist on the integrity of Haudenosaunee governance and refuse American or Canadian citizenship. Audra Simpson thinks through this politics of refusal, which stands in stark contrast to the politics of cultural recognition. Tracing the implications of refusal, Simpson argues that one sovereign political order can exist nested within a sovereign state, albeit with enormous tension around issues of jurisdiction and legitimacy. Finally, Simpson critiques anthropologists and political scientists, whom, she argues, have too readily accepted the assumption that the colonial project is complete. Belying that notion, Mohawk Interruptus calls for and demonstrates more robust and evenhanded forms of inquiry into indigenous politics in the teeth of settler governance.