Massive population shifts. Natural disasters. Spreading epidemics. Drought. Rising sea levels. Plummeting agricultural yields. Crashing economies. Political extremism. These are some of the expected consequences of runaway climate change in the decades ahead, and any of them could tip the world towards conflict. Prescient, unflinching, and based on exhaustive research and interviews, Climate Wars promises to be one of the most important books of the coming years.

    But what does it mean to be Settler? And why does it matter?Through an engaging, and sometimes enraging, look at the relationships between Canada and Indigenous nations, Settler: Identity and Colonialism in 21st Century Canada explains what it means to be Settler and argues that accepting this identity is an important first step towards changing those relationships. Being Settler means understanding that Canada is deeply entangled in the violence of colonialism, and that this colonialism and pervasive violence continue to define contemporary political, economic and cultural life in Canada. It also means accepting our responsibility to struggle for change. Settler offers important ways forward -- ways to decolonize relationships between Settler Canadians and Indigenous peoples -- so that we can find new ways of being on the land, together.This book presents a serious challenge. It offers no easy road, and lets no one off the hook. It will unsettle, but only to help Settler people find a pathway for transformative change, one that prepares us to imagine and move towards just and beneficial relationships with Indigenous nations. And this way forward may mean leaving much of what we know as Canada behind.

    At first she enjoys exploring the area around their new home, including the boyhood haunts of the celebrated American writer Wallace Stegner, the back roads of the Cypress Hills, the dinosaur skeletons at the T.Rex Discovery Centre, the fossils to be found in the dust-dry hills. She also revels in her encounters with the wild inhabitants of this mysterious land-three coyotes in a ditch at night, their eyes glinting in the dark; a deer at the window; a cougar pussy-footing it through a gully a few minutes' walk from town.But as Savage explores further, she uncovers a darker reality-a story of cruelty and survival set in the still-recent past--and finds that she must reassess the story she grew up with as the daughter, granddaughter, and great-granddaughter of prairie homesteaders.Beautifully written, impeccably researched, and imbued with Savage's passion for this place, A Geography of Blood offers both a shocking new version of plains history and an unforgettable portrait of the windswept, shining country of the Cypress Hills.

    Begun in the 1870s, it was intended, in the words of government officials, to bring these children into the “circle of civilization,” the results, however, were far different. More often, the schools provided an inferior education in an atmosphere of neglect, disease, and often abuse.     Using previously unreleased government documents, historian John S. Milloy provides a full picture of the history and reality of the residential school system. He begins by tracing the ideological roots of the system, and follows the paper trail of internal memoranda, reports from field inspectors, and letters of complaint. In the early decades, the system grew without planning or restraint. Despite numerous critical commissions and reports, it persisted into the 1970s, when it transformed itself into a social welfare system without improving conditions for its thousands of wards. A National Crime shows that the residential system was chronically underfunded and often mismanaged, and documents in detail and how this affected the health, education, and well-being of entire generations of Aboriginal children.

    Bound to a feudal lord, a “seigneur,” for three years in exchange for land, they become wood-cutters—barkskins. René suffers extraordinary hardship, oppressed by the forest he is charged with clearing. He is forced to marry a Mi’kmaw woman and their descendants live trapped between two inimical cultures. But Duquet, crafty and ruthless, runs away from the seigneur, becomes a fur trader, then sets up a timber business. Proulx tells the stories of the descendants of Sel and Duquet over three hundred years—their travels across North America, to Europe, China, and New Zealand, under stunningly brutal conditions—the revenge of rivals, accidents, pestilence, Indian attacks, and cultural annihilation. Over and over again, they seize what they can of a presumed infinite resource, leaving the modern-day characters face to face with possible ecological collapse.

    It was 1939 when the feared Indian agent visited Basil Johnston’s family and removed him and his four-year-old sister to St. Peter Claver’s school, run by the priests in a community known as Spanish, 75 miles from Sudbury.“Spanish! It was a word synonymous with residential school, penitentiary, reformatory, exile, dungeon, whippings, kicks, slaps, all rolled into one,” Johnston recalls. But despite the aching loneliness, the deprivation, the culture shock and the numbing routine, his story is engaging and compassionate. Johnston creates marvelous portraits of the young Indian boys who struggled to adapt to strange ways and unthinking, unfeeling discipline. Even the Jesuit teachers, whose flashes of humor occasionally broke through their stern demeanor, are portrayed with an understanding born of hindsight.

    Paddle's journey, in text and pictures, through the Great lakes to the Atlantic Ocean provides an excellent geographic and historical picture of the region.

    Once a woman joins the cloister and makes final vows, she is almost never seen and her voice is not heard; her story is essentially nonexistent in the historical record and collective, public history. From interviews conducted over six years, Abbie Reese tells the stories of the Poor Clare Colettine Order, a cloistered contemplative order at the Corpus Christi Monastery in Rockford, Illinois. Seldom leaving their 25,000-square-foot gated enclosure, members of this community embrace an extreme version of poverty and anonymity - a separation that enables them to withdraw from the world to devote their lives to prayer. This removal, they contend, allows them to have a greater impact on humanity than if they maintained direct contact with loved ones and strangers. Dedicated to God explores individual and cultural identity through oral history interviews with several generations of nuns, focusing on the origins and life stories of the women who have chosen to become members of one of the strictest religious orders. But the narrative is also one of a collective memory and struggle against extinction and modernity, a determination to create community within the framework of ancient rules. The author's stunning photographs of their dual worlds, religious and quotidian, add texture to the narrative. This artistic and ethnographic work highlights the countercultural values and dedication of individuals who, at incredible personal cost, live for love of God and humanity, out of faith in what cannot be seen, and with the belief that they will be rewarded in the afterlife.

    This incisive single-volume report tells the stories of the conquest and survival of five great American cultures — Aztec, Maya, Inca, Cherokee, and Iroquois. Through their eloquent words, we relive their strange, tragic experiences — including, in a new epilogue, incidents that bring us up to the twenty-first century.

    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.

    But how truthful is this larger-than-life image? According to anthropologist Shepard Krech, the first humans in North America demonstrated all of the intelligence, self-interest, flexibility, and ability to make mistakes of human beings anywhere. As Nicholas Lemann put it in The New Yorker, "Krech is more than just a conventional-wisdom overturner; he has a serious larger point to make. . . . Concepts like ecology, waste, preservation, and even the natural (as distinct from human) world are entirely anachronistic when applied to Indians in the days before the European settlement of North America." "Offers a more complex portrait of Native American peoples, one that rejects mythologies, even those that both European and Native Americans might wish to embrace."—Washington Post

    Armed with maps and cheerful curiosity, he travels from the oil-drunk boomtown of Fort McMurray, Alberta (a.k.a. Fort McMoney), down to the empty North Dakota plains, where mountains of pipe lie in wait for the torrent of crude that could soon start to flow if, as expected, the White House approves the controversial plan to turn on the spigots that will deliver oil from Canada directly to the Gulf of Mexico. Along the way, Horwitz meets a cavalcade of characters, including ranchers who either love or loathe the idea of oil flowing beneath their land, “rig pigs” and “cement heads” who are eager to make a buck in the tar fields, and strippers and other local entrepreneurs who are ready to help them spend it. He drives miles of lonesome road in his quest to understand what this pipeline means to everyone involved—from Native Americans to environmentalists to industry bureaucrats. He sees firsthand not only how an oil spill can devastate acres of rich farmland but how a town can be saved by an influx of new jobs. Over homemade farm dinners and countless tavern beers, Horwitz realizes that there are no easy answers, no right or wrong, no heroes or villains. The questions surrounding America’s energy future go beyond pat declarations about independence from foreign oil or destruction of Mother Earth. They go, some believe, to the very meaning of freedom. ABOUT THE AUTHOR Tony Horwitz is a Pulitzer Prize–winning journalist who spent a decade as a foreign correspondent, mainly covering wars and conflicts in the Middle East, Africa, and Europe for the “Wall Street Journal.” His books include the bestsellers “Confederates in the Attic,” “Blue Latitudes,” “Baghdad Without a Map,” and “A Voyage Long and Strange.” His most recent, “Midnight Rising,” was named a New York Times Notable Book of 2011 and one of the year’s ten best books by Library Journal and won the 2012 William Henry Seward Award for excellence in Civil War biography. Horwitz has also written for “The New Yorker” and “Smithsonian” and has been a fellow at Harvard’s Radcliffe Institute. He lives with his wife, Geraldine Brooks, and their sons, Nathaniel and Bizu, on Martha’s Vineyard. PRAISE FOR TONY HORWITZ “Horwitz wears himself lightly, and is extraordinarily good at drawing out strangers. Cheerfully energetic, he goes where a less intrepid reporter would not.” —Roy Blount, Jr., The New York Times “Like travel writer Bill Bryson, Horwitz has a penchant for meeting colorful characters and getting himself into bizarre situations.” —The Christian Science Monitor “Horwitz has an ear for a good yarn and an instinct for the trail leading to an entertaining anecdote.” —The Washington Post “A trip with Horwitz is as good as it gets.” —The Charlotte Observer

    However, a shift is occurring, giving Indigenous people a larger role in determining exhibition content. In Decolonizing Museums, Amy Lonetree examines the complexities of these new relationships with an eye toward exploring how museums can grapple with centuries of unresolved trauma as they tell the stories of Native peoples. She investigates how museums can honor an Indigenous worldview and way of knowing, challenge stereotypical representations, and speak the hard truths of colonization within exhibition spaces to address the persistent legacies of historical unresolved grief in Native communities.Lonetree focuses on the representation of Native Americans in exhibitions at the Smithsonian's National Museum of the American Indian, the Mille Lacs Indian Museum in Minnesota, and the Ziibiwing Center of Anishinabe Culture and Lifeways in Michigan. Drawing on her experiences as an Indigenous scholar and museum professional, Lonetree analyzes exhibition texts and images, records of exhibition development, and interviews with staff members. She addresses historical and contemporary museum practices and charts possible paths for the future curation and presentation of Native lifeways.

    Bennett argues that political theory needs to do a better job of recognizing the active participation of nonhuman forces in events. Toward that end, she theorizes a “vital materiality” that runs through and across bodies, both human and nonhuman. Bennett explores how political analyses of public events might change were we to acknowledge that agency always emerges as the effect of ad hoc configurations of human and nonhuman forces. She suggests that recognizing that agency is distributed this way, and is not solely the province of humans, might spur the cultivation of a more responsible, ecologically sound politics: a politics less devoted to blaming and condemning individuals than to discerning the web of forces affecting situations and events.Bennett examines the political and theoretical implications of vital materialism through extended discussions of commonplace things and physical phenomena including stem cells, fish oils, electricity, metal, and trash. She reflects on the vital power of material formations such as landfills, which generate lively streams of chemicals, and omega-3 fatty acids, which can transform brain chemistry and mood. Along the way, she engages with the concepts and claims of Spinoza, Nietzsche, Thoreau, Darwin, Adorno, and Deleuze, disclosing a long history of thinking about vibrant matter in Western philosophy, including attempts by Kant, Bergson, and the embryologist Hans Driesch to name the “vital force” inherent in material forms. Bennett concludes by sketching the contours of a “green materialist” ecophilosophy.

    Native peoples and environments discussed range from the Inuit Arctic and the Native Americans of the Northwest coast, the Sioux of the Plains, and the Pueblo, Hopi, and Navajo of the Southwest to the Australian Outback, to the rich, fecund tropics of Africa, Malaysia, and the Amazon."Our technological civilization is speeding toward a violent collision with nature, and we are threatening the ability of the Earth--our home--to support life as we know it. Suzuki and Knudtson's extraordinary work powerfully reminds us that we are indeed one with the Earth. We are truly indebted to them for charting for us the course toward a healthy and sustaining relationship with our planet."--Vice President Al Gore