A pioneering work, it will overturn complacent notions of a mutual sisterhood and the common good.

    It's a culture that manifests itself as the ultimate example of resilience, strength and beauty. It’s also a culture that has consistently been led by its women.My Tidda, My Sister shares the experiences of many Indigenous women and girls, brought together by author and host of the Tiddas 4 Tiddas podcast, Marlee Silva. The voices of First Nations’ women that Marlee weaves through the book provide a rebuttal to the idea that 'you can’t be what you can’t see'. For non-Indigenous women, it demonstrates the diversity of what success can look like and offers an insight into the lives of their Indigenous sisters and peers.Featuring colourful artwork by artist Rachael Sarra, this book is a celebration of the Indigenous female experience through truth-telling. Some stories are heart-warming, while others shine a light on the terrible realities for many Australian Indigenous women, both in the past and in the present. But what they all share is the ability to inspire and empower, creating a sisterhood for all Australian women.Also features foreword by Helpmann and AACTA award-winning actor Leah Purcell.

    It argued that classical Aboriginal society was more sophisticated than Australians had been led to believe because it resembled more closely the farming communities of Europe.In Farmers or Hunter-gatherers? Peter Sutton and Keryn Walshe ask why Australians have been so receptive to the notion that farming represents an advance from hunting and gathering. Drawing on the knowledge of Aboriginal elders, previously not included within this discussion, and decades of anthropological scholarship, Sutton and Walshe provide extensive evidence to support their argument that classical Aboriginal society was a hunter-gatherer society and as sophisticated as the traditional European farming methods.Farmers or Hunter-gatherers? asks Australians to develop a deeper understanding and appreciation of Aboriginal society and culture.

    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.

    Water Protectors knew this battle for native sovereignty had already been fought many times before, and that, even after the encampment was gone, their anticolonial struggle would continue. In Our History Is the Future, Nick Estes traces traditions of Indigenous resistance that led to the #NoDAPL movement. Our History Is the Future is at once a work of history, a manifesto, and an intergenerational story of resistance.

    In this deeply personal book, Behrendt uses Eliza’s tale as a starting point to interrogate how Aboriginal people – and indigenous people of other countries – have been portrayed in their colonizers’ stories. Citing works as diverse as Robinson Crusoe and Coonardoo, she explores the tropes in these accounts, such as the supposed promiscuity of Aboriginal women, the Europeans’ fixation on cannibalism, and the myth of the noble savage. Ultimately, Behrendt shows how these stories not only reflect the values of their storytellers but also reinforce those values – which in Australia led to the dispossession of Aboriginal people and the laws enforced against them.

    We can still use the memory code today to train our own memories.In the past, the elders had encyclopaedic memories. They could name all the animals and plants across the landscape, and the stars in the sky too. Yet most of us struggle to memorise more than a short poem.Using traditional Aboriginal Australian songlines as the key, Lynne Kelly has identified the powerful memory technique used by indigenous people around the world. She has discovered that this ancient memory technique is the secret behind the great stone monuments like Stonehenge, which have for so long puzzled archaeologists.The stone circles across Britain and northern Europe, the elaborate stone houses of New Mexico, the huge animal shapes at Nasca in Peru, and the statues of Easter Island all serve as the most effective memory system ever invented by humans. They allowed people in non-literate cultures to memorise the vast amounts of practical information they needed to survive.

    Forbes’s Columbus and Other Cannibals was one of the founding texts of the anti-civilization movement when it was first published in 1978. His history of terrorism, genocide, and ecocide told from a Native American point of view has inspired America’s most influential activists for decades. With a new introduction by the author and a foreword by Derrick Jensen, this radical critique of the modern "civilized" lifestyle is more vital now than ever before.

    As Long As Grass Grows gives readers an accessible history of Indigenous resistance to government and corporate incursions on their lands and offers new approaches to environmental justice activism and policy.Throughout 2016, the Standing Rock protest put a national spotlight on Indigenous activists, but it also underscored how little Americans know about the longtime historical tensions between Native peoples and the mainstream environmental movement. Ultimately, she argues, modern environmentalists must look to the history of Indigenous resistance for wisdom and inspiration in our common fight for a just and sustainable future.

    In the process, King refashions old stories about historical events and figures, takes a sideways look at film and pop culture, relates his own complex experiences with activism, and articulates a deep and revolutionary understanding of the cumulative effects of ever-shifting laws and treaties on Native peoples and lands.This is a book both timeless and timely, burnished with anger but tempered by wit, and ultimately a hard-won offering of hope—a sometimes inconvenient, but nonetheless indispensable account for all of us, Indian and non-Indian alike, seeking to understand how we might tell a new story for the future.

    Bob Joseph’s book comes at a key time in the reconciliation process, when awareness from both Indigenous and non-Indigenous communities is at a crescendo. Joseph explains how Indigenous Peoples can step out from under the Indian Act and return to self-government, self-determination, and self-reliance—and why doing so would result in a better country for every Canadian. He dissects the complex issues around truth and reconciliation, and clearly demonstrates why learning about the Indian Act’s cruel, enduring legacy is essential for the country to move toward true reconciliation.

    As a member of the Citizen Potawatomi Nation, she embraces the notion that plants and animals are our oldest teachers. In Braiding Sweetgrass, Kimmerer brings these lenses of knowledge together to show that the awakening of a wider ecological consciousness requires the acknowledgment and celebration of our reciprocal relationship with the rest of the living world. For only when we can hear the languages of other beings are we capable of understanding the generosity of the earth, and learning to give our own gifts in return.

    How We Became Human explores its title question in poems of sustaining grace.

    Not only did one hundred fifty Sioux die at the hands of the U. S. Cavalry, the sense was, but Native civilization did as well. Growing up Ojibwe on a reservation in Minnesota, training as an anthropologist, and researching Native life past and present for his nonfiction and novels, David Treuer has uncovered a different narrative. Because they did not disappear—and not despite but rather because of their intense struggles to preserve their language, their traditions, their families, and their very existence—the story of American Indians since the end of the nineteenth century to the present is one of unprecedented resourcefulness and reinvention. In The Heartbeat of Wounded Knee, Treuer melds history with reportage and memoir. Tracing the tribes' distinctive cultures from first contact, he explores how the depredations of each era spawned new modes of survival. The devastating seizures of land gave rise to increasingly sophisticated legal and political maneuvering that put the lie to the myth that Indians don't know or care about property. The forced assimilation of their children at government-run boarding schools incubated a unifying Native identity. Conscription in the US military and the pull of urban life brought Indians into the mainstream and modern times, even as it steered the emerging shape of self-rule and spawned a new generation of resistance. The Heartbeat of Wounded Knee is the essential, intimate story of a resilient people in a transformative era.

    Here, an indigenous researcher issues a clarion call for the decolonization of research methods.The book is divided into two parts. In the first, the author critically examines the historical and philosophical base of Western research. Extending the work of Foucault, she explores the intersections of imperialism, knowledge and research, and the different ways in which imperialism is embedded in disciplines of knowledge and methodologies as 'regimes of truth'. Providing a history of knowledge from the Enlightenment to Postcoloniality, she also discusses the fate of concepts such as 'discovery, 'claiming' and 'naming' through which the west has incorporated and continues to incorporate the indigenous world within its own web.The second part of the book meets the urgent need for people who are carrying out their own research projects, for literature which validates their frustrations in dealing with various western paradigms, academic traditions and methodologies, which continue to position the indigenous as 'Other'. In setting an agenda for planning and implementing indigenous research, the author shows how such programmes are part of the wider project of reclaiming control over indigenous ways of knowing and being.Exploring the broad range of issues which have confronted, and continue to confront, indigenous peoples, in their encounters with western knowledge, this book also sets a standard for truly emancipatory research. It brilliantly demonstrates that "when indigenous peoples become the researchers and not merely the researched, the activity of research is transformed."