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.

    Unsettling Canada chronicles the modern struggle for Indigenous rights covering fifty years of struggle over a wide range of historical, national, and recent international breakthroughs. Arthur Manuel has participated in the United Nations Permanent Forum on Indigenous Issues since its inception in 2002. Since 2003, he has served as spokesperson for the Indigenous Network on Economies and Trade (INET). Working through INET, Manuel succeeded in having the struggle for Aboriginal title and treaty rights injected into international financial institutions, setting important precedents for Aboriginal title and rights in Canada. Manuel is a spokesperson for the Defenders of the Land. Author of the book's Afterword, Grand Chief Ronald M. Derrickson has been elected chief of his Westbank First Nation six times and is one of the most successful First Nations business people in Canada. He was made a Grand Chief by the Union of British Columbia Indian Chiefs in recognition of a lifetime of political and economic leadership. Naomi Klein provides the Foreword. The volume has the occasional black and white photograph, references, and an index. This is an important contribution to the current literature about First Nations' perspectives on their roles in the political and sovereignty movements across Canada from the 1950s, the White Paper, the Red Paper, Constitution Express, Oka, RCAP, Delgamuukw, Sun Peaks, international lobbying, the Fourth World, and Idle No More. An important call to action for all Canadians from a respected First Nation leader and activist.

    conceptions of empireIn 1761 and again in 1769, European scientists raced around the world to observe the transit of Venus, a rare astronomical event in which the planet Venus passes in front of the sun. In The Transit of Empire, Jodi A. Byrd explores how indigeneity functions as transit, a trajectory of movement that serves as precedent within U.S. imperial history. Byrd argues that contemporary U.S. empire expands itself through a transferable “Indianness” that facilitates acquisitions of lands, territories, and resources.Examining an array of literary texts, historical moments, and pending legislations—from the Cherokee Nation of Oklahoma’s vote in 2007 to expel Cherokee Freedmen to the Native Hawaiian Government Reorganization bill—Byrd demonstrates that inclusion into the multicultural cosmopole does not end colonialism as it is purported to do. Rather, that inclusion is the very site of the colonization that feeds U.S. empire.Byrd contends that the colonization of American Indian and indigenous nations is the necessary ground from which to reimagine a future where the losses of indigenous peoples are not only visible and, in turn, grieveable, but where indigenous peoples have agency to transform life on their own lands and on their own terms.

    The movement was inspired by Shannen Koostachin, a young Cree woman whom George Stroumboulopoulos named as one of “five teenage girls who kicked ass in history.”All Shannen wanted was a decent education. She found an ally in Charlie Angus, who had no idea she was going to change his life and inspire others to change the country.Based on extensive documentation assembled from Freedom of Information requests, Angus establishes a dark, unbroken line that extends from the policies of John A. Macdonald to the government of today. He provides chilling insight into how Canada--through breaches of treaties, broken promises, and callous neglect--deliberately denied First Nations children their basic human rights.

    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.

    Tracing how these ideas evolved, and drawing from history, the authors disrupt long-held and enduring myths such as:"Columbus Discovered America""Thanksgiving Proves the Indians Welcomed Pilgrims""Indians Were Savage and Warlike""Europeans Brought Civilization to Backward Indians""The United States Did Not Have a Policy of Genocide""Sports Mascots Honor Native Americans""Most Indians Are on Government Welfare""Indian Casinos Make Them All Rich""Indians Are Naturally Predisposed to Alcohol"Each chapter deftly shows how these myths are rooted in the fears and prejudice of European settlers and in the larger political agendas of a settler state aimed at acquiring Indigenous land and tied to narratives of erasure and disappearance. Accessibly written and revelatory, "All the Real Indians Died Off" challenges readers to rethink what they have been taught about Native Americans and history.

    St. Anne’s, in north­ern Ontario, is an institution now notorious for the range of punishments that staff and teachers inflicted on students. Even as Metatawabin built the trappings of a successful life—wife, kids, career—he was tormented by horrific memories. Fuelled by alcohol, the trauma from his past caught up with him, and his family and work lives imploded. In seeking healing, Metatawabin travelled to southern Alberta. There he learned from elders, par­ticipated in native cultural training workshops that emphasize the holistic approach to personhood at the heart of Cree culture, and finally faced his alcoholism and PTSD. Metatawabin has since worked tirelessly to expose the wrongdoings of St. Anne’s, culminating in a recent court case demanding that the school records be released to the Truth and Reconciliation Commission. Now Metatawabin’s mission is to help the next generation of residential school survivors. His story is part of the indigenous resurgence that is happening across Canada and worldwide: after years of oppression, he and others are healing themselves by rediscovering their culture and sharing their knowledge.  Coming full circle, Metatawabin’s haunting and brave narrative offers profound lessons on the impor­tance of bearing witness, and the ability to become whole once again.

    Puar argues that configurations of sexuality, race, gender, nation, class, and ethnicity are realigning in relation to contemporary forces of securitization, counterterrorism, and nationalism. She examines how liberal politics incorporate certain queer subjects into the fold of the nation-state, through developments including the legal recognition inherent in the overturning of anti-sodomy laws and the proliferation of more mainstream representation. These incorporations have shifted many queers from their construction as figures of death (via the AIDS epidemic) to subjects tied to ideas of life and productivity (gay marriage and reproductive kinship). Puar contends, however, that this tenuous inclusion of some queer subjects depends on the production of populations of Orientalized terrorist bodies. Heteronormative ideologies that the U.S. nation-state has long relied on are now accompanied by homonormative ideologies that replicate narrow racial, class, gender, and national ideals. These “homonationalisms” are deployed to distinguish upright “properly hetero,” and now “properly homo,” U.S. patriots from perversely sexualized and racialized terrorist look-a-likes—especially Sikhs, Muslims, and Arabs—who are cordoned off for detention and deportation. Puar combines transnational feminist and queer theory, Foucauldian biopolitics, Deleuzian philosophy, and technoscience criticism, and draws from an extraordinary range of sources, including governmental texts, legal decisions, films, television, ethnographic data, queer media, and activist organizing materials and manifestos. Looking at various cultural events and phenomena, she highlights troublesome links between terrorism and sexuality: in feminist and queer responses to the Abu Ghraib photographs, in the triumphal responses to the Supreme Court’s Lawrence decision repealing anti-sodomy laws, in the measures Sikh Americans and South Asian diasporic queers take to avoid being profiled as terrorists, and in what Puar argues is a growing Islamophobia within global queer organizing.

    Portraying indigenous researchers as knowledge seekers who work to progress indigenous ways of being, knowing, and doing in a constantly evolving context, this examination shows how relationships both shape indigenous reality and are vital to reality itself. These same knowledge seekers develop relationships with ideas in order to achieve enlightenment in the ceremony of maintaining accountability. Envisioning researchers as accountable to all relations, this overview proves that careful choices should be made regarding selection of topics, methods of data collection, forms of analysis, and the way in which information is presented.

    Bringing a historical perspective to bear on the regimes of race that colonizers have sought to impose on Aboriginal people in Australia, on Blacks and Native Americans in the United States, on Ashkenazi Jews in Western Europe, on Arab Jews in Israel/Palestine, and on people of African descent in Brazil, this book shows how race marks and reproduces the different relationships of inequality into which Europeans have coopted subaltern populations: territorial dispossession, enslavement, confinement, assimilation, and removal. Charting the different modes of domination that engender specific regimes of race and the strategies of anti-colonial resistance they entail, the book powerfully argues for cross-racial solidarities that respect these historical differences.From the Trade Paperback edition.

    She engages with such wide-ranging topics as race, parenthood, love, mental illness, poverty, sexual assault, gentrifcation, writing and representation, and in the process makes connections both large and small between the past and present, the personal and political--from overcoming a years-long battle with head lice to the way Native writers are treated within the Canadian literary industry; her unplanned teenage pregnancy to the history of dark matter and how it relates to racism in the court system; her childhood diet of Kraft Dinner to how systemic oppression is directly linked to health problems in Native communities.With deep consideration and searing prose, Elliott provides a candid look at our past, an illuminating portrait of our present and a powerful tool for a better future.

    In Rez Life, his first full-length work of nonfiction, Treuer brings a novelist’s storytelling skill and an eye for detail to a complex and subtle examination of Native American reservation life, past and present.With authoritative research and reportage, Treuer illuminates misunderstood contemporary issues of sovereignty, treaty rights, and natural-resource conservation. He traces the waves of public policy that have disenfranchised and exploited Native Americans, exposing the tension that has marked the historical relationship between the United States government and the Native American population. Through the eyes of students, teachers, government administrators, lawyers, and tribal court judges, he shows how casinos, tribal government, and the Bureau of Indian Affairs have transformed the landscape of Native American life.A member of the Ojibwe of northern Minnesota, Treuer grew up on Leech Lake Reservation, but was educated in mainstream America. Exploring crime and poverty, casinos and wealth, and the preservation of native language and culture, Rez Life is a strikingly original work of history and reportage, a must read for anyone interested in the Native American story.

    The Reason You Walk spans that 2012 year, chronicling painful moments in the past and celebrating renewed hopes and dreams for the future. As Kinew revisits his own childhood in Winnipeg and on a reserve in Northern Ontario, he learns more about his father's traumatic childhood at residential school. An intriguing doubleness marks The Reason You Walk, itself a reference to an Anishinaabe ceremonial song. Born to an Anishinaabe father and a non-native mother, he has a foot in both cultures. He is a Sundancer, an academic, a former rapper, a hereditary chief and an urban activist. His father, Tobasonakwut, was both a beloved traditional chief and a respected elected leader who engaged directly with Ottawa. Internally divided, his father embraced both traditional native religion and Catholicism, the religion that was inculcated into him at the residential school where he was physically and sexually abused. In a grand gesture of reconciliation, Kinew's father invited the Roman Catholic bishop of Winnipeg to a Sundance ceremony in which he adopted him as his brother. Kinew writes affectingly of his own struggles in his twenties to find the right path, eventually giving up a self-destructive lifestyle to passionately pursue music and martial arts. From his unique vantage point, he offers an inside view of what it means to be an educated Aboriginal living in a country that is just beginning to wake up to its aboriginal history and living presence. Invoking hope, healing and forgiveness, The Reason You Walk is a poignant story of a towering but damaged father and his son as they embark on a journey to repair their family bond. By turns lighthearted and solemn, Kinew gives us an inspiring vision for family and cross-cultural reconciliation, and for a wider conversation about the future of aboriginal peoples.

    Mills demonstrates how this peculiar and unacknowledged "contract" has shaped a system of global European domination: how it brings into existence "whites" and "non-whites," full persons and sub-persons, how it influences white moral theory and moral psychology; and how this system is imposed on non-whites through ideological conditioning and violence.The Racial Contract argues that the society we live in is a continuing white supremacist state. Holding up a mirror to mainstream philosophy, this provocative book explains the evolving outline of the racial contract from the time of the New World conquest and subsequent colonialism to the written slavery contract, to the "separate but equal" system of segregation in the United States. According to Mills, the contract has provided the theoretical architecture justifying an entire history of European atrocity against non-whites, from David Hume's and Immanuel Kant's claims that blacks had inferior cognitive power, to the Holocaust, to the kind of imperialism in Asia that was demonstrated by the Vietnam War. Mills suggests that the ghettoization of philosophical work on race is no accident. This work challenges the assumption that mainstream theory is itself raceless. Just as feminist theory has revealed orthodox political philosophy's invisible white male bias, Mills's explication of the racial contract exposes its racial underpinnings.

    For LaDuke, only the power to define what is sacred—and access it—will enable Native American communities to remember who they are and fashion their future.Using a wealth of Native American research and hundreds of interviews with indigenous scholars and activists, LaDuke examines the connections between sacred objects and the sacred bodies of her people—past, present and future—focusing more closely on the conditions under which traditional beliefs can best be practiced. Describing the plentiful gaps between mainstream and indigenous thinking, she probes the paradoxes that abound for the native people of the Americas. How, for instance, can the indigenous imperative to honor the Great Salt Mother be carried out when mining threatens not only access to Nevada’s Great Salt Lake but the health of the lake water itself? While Congress has belatedly moved to protect most Native American religious expression, it has failed to protect the places and natural resources integral to the ceremonies.Federal laws have achieved neither repatriation of Native remains nor protection of sacred sites, and may have even less power to confront the more insidious aspects of cultural theft, such as the parading of costumed mascots. But what of political marginalization? How can the government fund gene mapping while governmental neglect causes extreme poverty, thus blocking access to basic healthcare for most tribal members? Calling as ever on her lyrical sensibility and caustic wit, moving from the popular to the politic, from the sacred to the profane, LaDuke uses these essays not just to indict the current situation, but to point out a way forward for Native Americans and their allies.