Indigenous Research Guide

Water is the first medicine.It affects and connects us all.Water is sacred. My people talk of a black snake that will destroy the land, Spoil the water, wreck everything in its path.They foretold that it wouldn't come for many, many years.Now the black snake is here.Told from the perspective of a Native American child, this bold and lyrical picture book written by Ojibwe/Métis author Carole Lindstrom and illustrated by Tlingit artist Michaela Goade is a powerful call to action to defend Earth's natural resources--inspired by the Dakota Access Pipeline protests and similar movements led by Indigenous tribes all across North America.

Drawing on Indigenous creation stories as well as on traditional teachings tied to birth, I Sang You Down From the Stars is at once culturally specific and universal in its appeal. The story takes inspiration from Spillett's cultural heritage and the Inniniwak belief (also believed among other Indigenous peoples) that babies choose their parents before they are born. Following a child on its journey from sky to earth, this simple, welcoming story offers parent and child a moving reminder of just how loved, valued and important a baby is, both within an individual family and in the wider community, through the creation of a traditional medicine bundle, gifted to a baby upon their birth. It is a story of love, giving, and belonging. An Indigenous women describes the love she has for her child, even before the child has entered the world, through the gathering and making of culturally and personally significant items (sage and cedar as winter medicines, a quilted star blanket, a "fluffy white eagle plume" collected under a shooting star, and so on) into a medicine bundle, to welcome the baby when they arrive. As these items are collected together, the mother/narrator (and reader)'s anticipation grows. When the baby is born, the mother describes the significance of each item in the medicine bundle, and when family members also "gather" together to welcome and celebrate them, she sees that the baby has also arrived with gifts of their own to offer the family, like a sacred bundle

A boy and Moshom, his grandpa, take a trip together to visit a place of great meaning to Moshom. A trapline is where people hunt and live off the land, and it was where Moshom grew up. As they embark on their northern journey, the child repeatedly asks his grandfather, 'Is this your trapline?' Along the way, the boy finds himself imagining what life was like two generations ago - a life that appears to be both different from and similar to his life now.

An Anishinaabe child and her grandmother explore the natural wonders of each season in this lyrical, bilingual story-poem. In this lyrical story-poem, written in Anishinaabemowin and English, a child and grandmother explore their surroundings, taking pleasure in the familiar sights that each new season brings. We accompany them through warm summer days full of wildflowers, bees and blueberries, then fall, when bears feast before hibernation and forest mushrooms are ripe for harvest. Winter mornings begin in darkness as deer, mice and other animals search for food, while spring brings green shoots poking through melting snow and the chirping of peepers. Brittany Luby and Joshua Mangeshig Pawis-Steckley have created a book inspired by childhood memories of time spent with Knowledge Keepers, observing and living in relationship with the natural world in the place they call home -- the northern reaches of Anishinaabewaking, around the Great Lakes.

A little girls experience learning about treaties.

A Nov/Dec Loan Stars Jr Top Ten Pick 2021! A Blue Spruce Award nominee 2021! When the world gets too loud and chaotic, a young boy's grandfather helps him listen with wonder instead.    Kids laughing, sneakers squeaking, balls bouncing--for Thunder, the sounds of the school day often brew into overwhelming noise storms. But when Thunder's mosom asks him what he hears on an urban nature walk, Thunder starts to understand how sounds like bird wings flapping and rushing water can help him feel calm and connected. Gentle, inviting illustrations by Joshua Mangeshig Pawis-Steckley emphasize Mosom's lessons about the healing power of the world around us.

Giizis--the sun--rises. What's hiding in the trees? It's a Mitig! guides young readers through the forest while introducing them to Ojibwe words for nature. From sunup to sundown, encounter an amik playing with sticks and swimming in the river, a prickly gaag hiding in the bushes and a big, bark-covered mitig. Featuring vibrant and playful artwork, an illustrated Ojibwe-to-English glossary and a simple introduction to the double-vowel pronunciation system, plus accompanying online recordings, It's a Mitig! is one of the first books of its kind. It was created for young children and their families with the heartfelt desire to spark a lifelong interest in learning language.

Alex explains what Wampum belts are, and their significance with respect to treaties.

"The most profound truth in the universe is this: that we are all one drum and we need each other." --Richard Wagamese, One Drum Fans of Richard Wagamese's writing will be heartened by the news that the bestselling author left behind a manuscript he'd been working on until shortly before his death in 2017. One Drum welcomes readers to unite in ceremony to heal themselves and bring harmony to their lives and communities. In One Drum, Wagamese wrote, "I am not a shaman. Nor am I an elder, a pipe carrier, or a celebrated traditionalist. I am merely one who has trudged the same path many of this human family has--the path of the seeker, called forward by a yearning I have not always understood." One Drum draws from the foundational teachings of Ojibway tradition, the Grandfather Teachings. Focusing specifically on the lessons of humility, respect and courage, the volume contains simple ceremonies that anyone anywhere can do, alone or in a group, to foster harmony and connection. Wagamese believed that there is a shaman in each of us, and we are all teachers and in the world of the spirit there is no right way or wrong way. Writing of neglect, abuse and loss of identity, Wagamese recalled living on the street, going to jail, drinking too much, feeling rootless and afraid, and then the feeling of hope he gained from connecting with the spiritual ways of his people. He expressed the belief that ceremony has the power to unify and to heal for people of all backgrounds. "When that happens," he wrote, "we truly become one song and one drum beating together in a common purpose--and we are on the path to being healed."

Drawing attention to the ways in which creative practices are essential to the health, well-being, and healing of Indigenous peoples, The Arts of Indigenous Health and Well-Being addresses the effects of artistic endeavour on the "good life", or mino-pimatisiwin in Cree, which can be described as the balanced interconnection of physical, emotional, spiritual, and mental well-being. In this interdisciplinary collection, Indigenous knowledges inform an approach to health as a wider set of relations that are central to well-being, wherein artistic expression furthers cultural continuity and resilience, community connection, and kinship to push back against forces of fracture and disruption imposed by colonialism. The need for healing--not only individuals but health systems and practices--is clear, especially as the trauma of colonialism is continually revealed and perpetuated within health systems. The field of Indigenous health has recently begun to recognize the fundamental connection between creative expression and well-being. This book brings together scholarship by humanities scholars, social scientists, artists, and those holding experiential knowledge from across Turtle Island to add urgently needed perspectives to this conversation. Contributors embrace a diverse range of research methods, including community-engaged scholarship with Indigenous youth, artists, Elders, and language keepers. The Arts of Indigenous Health and Well-Being demonstrates the healing possibilities of Indigenous works of art, literature, film, and music from a diversity of Indigenous peoples and arts traditions. This book will resonate with health practitioners, community members, and any who recognize the power of art as a window, an entryway to access a healthy and good life.

First Nations, Métis and Inuit artists, activists, educators and writers, youth and elders come together to envision Indigenous futures in Canada and around the world. Discussing everything from language renewal to sci-fi, this collection is a powerful and important expression of imagination rooted in social critique, cultural experience, traditional knowledge, activism and the multifaceted experiences of Indigenous people on Turtle Island. In Me Tomorrow... Darrel J. McLeod, Cree author from Treaty-8 territory in Northern Alberta, blends the four elements of the Indigenous cosmovision with the four directions of the medicine wheel to create a prayer for the power, strength and resilience of Indigenous peoples. Autumn Peltier, Anishinaabe water-rights activist, tells the origin story of her present and future career in advocacy--and how the nine months she spent in her mother's womb formed her first water teaching. When the water breaks, like snow melting in the spring, new life comes. Lee Maracle, acclaimed Stó:lō Nation author and educator, reflects on cultural revival--imagining a future a century from now in which Indigenous people are more united than ever before. Other essayists include Cyndy and Makwa Baskin, Norma Dunning, Shalan Joudry, Shelley Knott-Fife, Tracie Léost, Stephanie Peltier, Romeo Saganash, Drew Hayden Taylor and Raymond Yakeleya. For readers who want to imagine the future, and to cultivate a better one, Me Tomorrow is a journey through the visions generously offered by a diverse group of Indigenous thinkers.

This book presents knowledge from Indigenous women who enact decolonization and wellbeing through physical activity.  In sport, physical activity, and health disciplines, there is a significant need for Indigenous women's theoretical and methodological perspectives. While much research is published from a Western perspective on Indigenous peoples' health, sport, and physical activity, less is known from Indigenous feminist and community perspectives. The chapters therefore inform the broader sociology of sport and Indigenous feminist fields on Indigenous cultural perspectives of physical activity.

Five hundred years of colonization have taken an incalculable toll on the Indigenous peoples of the Americas: substance use disorders and shockingly high rates of depression, diabetes, and other chronic health conditions brought on by genocide and colonial control. With passionate logic and chillingly clear prose, author and educator Suzanne Methot uses history, human development, and her own and others' stories to trace the roots of Indigenous cultural dislocation and community breakdown in an original and provocative examination of the long-term effects of colonization. But all is not lost. Methot also shows how we can come back from this with Indigenous ways of knowing lighting the way.

rints and companion booklet based on Christi Belcourt's painting Medicines to help us. Contributions by elders Rose Richardson and Olive Whitford. Michif-Cree translations by Rita Flamand. Crosse Michif translations by Laura Burnouf.

In this vital and incisive work, bestselling and award-winning author Tanya Talaga explores the alarming rise of youth suicide in Indigenous communities in Canada and beyond. From Northern Ontario to Nunavut, Norway, Brazil, Australia, and the United States, the Indigenous experience in colonized nations is startlingly similar and deeply disturbing. It is an experience marked by the violent separation of Peoples from the land, the separation of families, and the separation of individuals from traditional ways of life, all of which has culminated in a spiritual separation that has had an enduring impact on generations of Indigenous children. As a result of this colonial legacy, too many communities today lack access to the basic determinants of health, income, employment, education, a safe environment, health services, leading to a mental health and youth suicide crisis on a global scale. But, Talaga reminds us, First Peoples also share a history of resistance, resilience, and civil rights activism, from the Occupation of Alcatraz led by the Indians of All Tribes, to the Northern Ontario Stirland Lake Quiet Riot, to the Standing Rock protests against the Dakota Access Pipeline, which united Indigenous Nations from across Turtle Island in solidarity.

Launched by healthcare providers in January 2018, the #aHand2Hold campaign confronted the Quebec government's practice of separating children from their families during medical evacuation airlifts, which disproportionately affected remote and northern Indigenous communities. Pediatric emergency physician Samir Shaheen-Hussain's captivating narrative of this successful campaign, which garnered unprecedented public attention and media coverage, seeks to answer lingering questions about why such a cruel practice remained in place for so long. In doing so it serves as an indispensable case study of contemporary medical colonialism in Quebec. Fighting for a Hand to Hold exposes the medical establishment's role in the displacement, colonization, and genocide of Indigenous peoples in Canada. Through meticulously gathered government documentation, historical scholarship, media reports, public inquiries, and personal testimonies, Shaheen-Hussain connects the draconian medevac practice with often-disregarded crimes and medical violence inflicted specifically on Indigenous children. This devastating history and ongoing medical colonialism prevent Indigenous communities from attaining internationally recognized measures of health and social well-being because of the pervasive, systemic anti-Indigenous racism that persists in the Canadian public health care system - and in settler society at large. Shaheen-Hussain's unique perspective combines his experience as a frontline pediatrician with his long-standing involvement in anti-authoritarian social justice movements. Sparked by the indifference and callousness of those in power, this book draws on the innovative work of Indigenous scholars and activists to conclude that a broader decolonization struggle calling for reparations, land reclamation, and self-determination for Indigenous peoples is critical to achieve reconciliation in Canada.

In There's Something In The Water, Ingrid R. G. Waldron examines the legacy of environmental racism and its health impacts in Indigenous and Black communities in Canada, using Nova Scotia as a case study, and the grassroots resistance activities by Indigenous and Black communities against the pollution and poisoning of their communities. Using settler colonialism as the overarching theory, Waldron unpacks how environmental racism operates as a mechanism of erasure enabled by the intersecting dynamics of white supremacy, power, state-sanctioned racial violence, neoliberalism and racial capitalism in white settler societies. By and large, the environmental justice narrative in Nova Scotia fails to make race explicit, obscuring it within discussions on class, and this type of strategic inadvertence mutes the specificity of Mikmaq and African Nova Scotian experiences with racism and environmental hazards in Nova Scotia. By redefining the parameters of critique around the environmental justice narrative and movement in Nova Scotia and Canada, Waldron opens a space for a more critical dialogue on how environmental racism manifests itself within this intersectional context. Waldron also illustrates the ways in which the effects of environmental racism are compounded by other forms of oppression to further dehumanize and harm communities already dealing with pre-existing vulnerabilities, such as long-standing social and economic inequality. Finally, Waldron documents the long history of struggle, resistance, and mobilizing in Indigenous and Black communities to address environmental racism.

his book tells the story of a remarkable seed chase that is combined with the reclamation of lost heritage of the Wabanaki people, their history and culture, and even the discovery of their ancient agricultural technologies. The book also highlights ancient seeds from the Chesapeake Bay region.

Igniting the $100 billion Indigenous economy It is time. It is time to increase the visibility, role, and responsibility of the emerging modern Indigenous economy and the people involved. This is the foundation for economic reconciliation. This is Indigenomics. Indigenomics lays out the tenets of the emerging Indigenous economy, built around relationships, multigenerational stewardship of resources, and care for all. Highlights include: The ongoing power shift and rise of the modern Indigenous economy Voices of leading Indigenous business leaders The unfolding story in the law courts that is testing Canada's relationship with Indigenous peoples Exposure of the false media narrative of Indigenous dependency A new narrative, rooted in the reality on the ground, that Indigenous peoples are economic powerhouses On the ground examples of the emerging Indigenous economy. Indigenomics calls for a new model of development, one that advances Indigenous self-determination, collective well-being, and reconciliation. This is vital reading for business leaders and entrepreneurs, Indigenous organizations and nations, governments and policymakers, and economists.

e are all treaty people. This eagerly awaited sequel to the bestselling 21 Things You May Not Know About the Indian Act offers practical tools that will help you respectfully avoid missteps in your business interactions and personal relationships with Indigenous Peoples. This book will teach you about: Aboriginal Rights and Title, and the treaty process the difference between hereditary and elected leadership, and why it matters the lasting impact of the Indian Act, including the barriers that Indigenous communities face which terms are preferable, and which should be avoided Indigenous Worldviews and cultural traditions the effect of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) in Canada the truth behind common myths and stereotypes perpetuated about Indigenous Peoples since Confederation. In addition to being a hereditary chief, Bob Joseph is the President of Indigenous Corporate Training Inc., which offers programs in cultural competency. Here he offers an eight-part process that businesses and all levels of government can use to work more effectively with Indigenous Peoples, which benefits workplace culture as well as the bottom line. Embracing reconciliation on a daily basis in your work and personal life is the best way to undo the legacy of the Indian Act. By understanding and respecting cultural differences, you're taking a step toward full reconciliation between Indigenous and non-Indigenous peoples

Indigenous peoples in Canada are striving for greater economic prosperity and political self-determination. Investigating specific legal, economic, and political practices, and including research from interviews with Indigenous political and business leaders, this collection seeks to provide insights grounded in lived experience. Covering such critical topics as economic justice and self-determination, and the barriers faced in pursuing each, Wise Practices sets out to understand the issues not in terms of sweeping empirical findings but through particular experiences of individuals and communities. The choice to focus on specific practices of law and governance is a conscious rejection of idealized theorizing about law and governance and represents an important step beyond the existing scholarship. This volume offers readers a broad scope of perspectives, incorporating contemporary thought on Indigenous law and legal orders, the impact of state law on Indigenous peoples, theories and practices of economic development, and grounded practices of governances. While the authors address a range of topics, each does so in a way that sheds light on how Indigenous practices of law and governance support the social and economic development of Indigenous peoples.

A vision shared. A manifesto. This remarkable work argues that Anishinabeg need to reconnect with non-colonized modes of thinking, social organization, and decision making in order to achieve genuine sovereignty. In Our Hearts Are as One Fire, Jerry Fontaine recounts the stories of three Ota'wa, Shawnee, and Ojibway-Anishinabe leaders who challenged aggressive colonial expansion - Obwandiac, Tecumtha, and Shingwauk. He weaves Ojibwaymowin language and knowledge with conversations with elders and descendants of the three leaders. The result is a book that reframes the history of Manitou Aki, sharing a vision of how Anishinabe spiritual, cultural, legal, and political principles will support the leaders of today and tomorrow.

A compelling political memoir of leadership and speaking truth to power by one of the most inspiring women of her generation Jody Wilson-Raybould was raised to be a leader. Inspired by the example of her grandmother, who persevered throughout her life to keep alive the governing traditions of her people, and raised as the daughter of a hereditary chief and Indigenous leader, Wilson-Raybould always knew she would take on leadership roles and responsibilities. She never anticipated, however, that those roles would lead to a journey from her home community of We Wai Kai in British Columbia to Ottawa as Canada’s first Indigenous Minister of Justice and Attorney General in the Cabinet of then newly elected prime minister, Justin Trudeau. Wilson-Raybould’s experience in Trudeau’s Cabinet reveals important lessons about how we must continue to strengthen our political institutions and culture, and the changes we must make to meet challenges such as racial justice and climate change. As her initial optimism about the possibilities of enacting change while in Cabinet shifted to struggles over inclusivity, deficiencies of political will, and concerns about adherence to core principles of our democracy, Wilson-Raybould stood on principle and, ultimately, resigned. In standing her personal and professional ground and telling the truth in front of the nation, Wilson-Raybould demonstrated the need for greater independence and less partisanship in how we govern

Western theory and practice are over-represented in child welfare services for Indigenous peoples, not the other way around. Contributors to this collection invert the long-held, colonial relationship between Indigenous peoples and systems of child welfare in Canada. By understanding the problem as the prevalence of the Western universe in child welfare services rather than Indigenous peoples, efforts to understand and support Indigenous children and families are fundamentally transformed. Child welfare for Indigenous peoples must be informed and guided by Indigenous practices and understandings. Privileging the iyiniw (First people, people of the land) universe leads to reinvigorating traditional knowledges, practices and ceremonies related to children and families that have existed for centuries. The chapters of ohpikinâwasowin/Growing a Child describe wisdom-seeking journeys and service-provision changes that occurred in Treaty 6, Treaty 7, and Treaty 8 territory on Turtle Island. Many of the teachings are nehiyaw (Cree) and some are from the Blackfoot people. Taken together, this collection forms a whole related to the Turtle Lodge Teachings, which expresses nehiyaw stages of development, and works to undo the colonial trappings of Canada's current child welfare system.

Walking This Path Together is an edited collection devoted to improving the lives of children and families that come to the attention of child welfare authorities by demonstrating and advocating for socially just child welfare practices. In this new, updated edition, authors provide special consideration to the historical and political context of child welfare in Canada and theoretical ideas and concrete practices that support practitioners, educators and students who are looking for anti-racist, anti-oppressive and anti-colonial perspectives on child welfare practice.

Over the past fifty years, Canada's Indigenous Affairs department (now two departments with more than 30 federal co-delivery partners) has mushroomed into a "super-province" delivering birth-to-death programs and services to First Nations, Inuit and Métis people. This vast entity has jurisdictional reach over 90-percent of Canada's landscape, and an annual budget of some $20-billion. Yet Indigenous people have no means to hold this "super-province" accountable to them. Not a single person in this entity has been elected by Indigenous people to represent their interests. Not one. When it comes to federal Indigenous policy, ordinary Indigenous people in Canada are voiceless and powerless. In Let the People Speak: Oppression in a time of reconciliation, author and journalist Sheilla Jones raises an important question: are the well-documented social inequities in Indigenous communities--high levels of poverty, suicide, incarceration, children in care, family violence--the symptoms of this long-standing, institutionalized powerlessness? If so, the solution lies in empowerment. And the means of empowerment is already embedded in the historic treaties. Jones argues that there can be meaningful reconciliation only when ordinary Indigenous Canadians are finally empowered to make their voices heard, and ordinary non-Indigenous Canadians can join with them to advance a shared future.

Riding on the success of Indigenous Social Work Around the World, this book provides case studies to further scholarship on decolonization, a major analytical and activist paradigm among many of the world's Indigenous Peoples, including educators, tribal leaders, activists, scholars, politicians, and citizens at the grassroots level. Decolonization seeks to weaken the effects of colonialism and create opportunities to promote traditional practices in contemporary settings. Establishing language and cultural programs; honouring land claims, teaching Indigenous history, science, and ways of knowing; self-esteem programs, celebrating ceremonies, restoring traditional parenting approaches, tribal rites of passage, traditional foods, and helping and healing using tribal approaches are central to decolonization. These insights are brought to the arena of international social work still dominated by western-based approaches. Decolonization draws attention to the effects of globalization and the universalization of education, methods of practice, and international 'development' that fail to embrace and recognize local knowledges and methods. In this volume, Indigenous and non-Indigenous social work scholars examine local cultures, beliefs, values, and practices as central to decolonization. Supported by a growing interest in spirituality and ecological awareness in international social work, they interrogate trends, issues, and debates in Indigenous social work theory, practice methods, and education models including a section on Indigenous research approaches. The diversity of perspectives, decolonizing methodologies, and the shared struggle to provide effective professional social work interventions is reflected in the international nature of the subject matter and in the mix of contributors who write from their contexts in different countries and cultures, including Australia, Canada, Cuba, Japan, Jordan, Mexico, New Zealand, South Africa, and the USA.

Focussing on the epistemic - the way in which knowledge is understood, constructed, transmitted and used - this book shows the way social work knowledge has been constructed from within a white western paradigm, and the need for a critique of whiteness within social work at this epistemic level. Social work, emerging from the western Enlightenment world, has privileged white western knowledge in ways that have been, until recently, largely unexamined within its professional discourse. This imposition of white western ways of knowing has led to a corresponding marginalisation of other forms of knowledge. Drawing on views from social workers from Asia, the Pacific region, Africa, Australia and Latin America, this book also includes a glossary of over 40 commonly used social work terms, which are listed with their epistemological assumptions identified. Opening up a debate about the received wisdom of much social work language as well as challenging the epistemological assumptions behind conventional social work practice, this book will be of interest to all scholars and students of social work as well as practitioners seeking to develop genuinely decolonised forms of practice.

In Keetsahnak / Our Murdered and Missing Indigenous Sisters, the tension between personal, political, and public action is brought home starkly as the contributors look at the roots of violence and how it diminishes life for all. Together, they create a model for anti-violence work from an Indigenous perspective. They acknowledge the destruction wrought by colonial violence, and also look at controversial topics such as lateral violence, challenges in working with "tradition," and problematic notions involved in "helping." Through stories of resilience, resistance, and activism, the editors give voice to powerful personal testimony and allow for the creation of knowledge. It's in all of our best interests to take on gender violence as a core resurgence project, a core decolonization project, a core of Indigenous nation building, and as the backbone of any Indigenous mobilization. --Leanne Betasamosake SimpsonContributors: Kim Anderson, Stella August, Tracy Bear, Christi Belcourt, Robyn Bourgeois, Rita Bouvier, Maria Campbell, Maya Ode'amik Chacaby, Downtown Eastside Power of Women Group, Susan Gingell, Michelle Good, Laura Harjo, Sarah Hunt, Robert Alexander Innes, Beverly Jacobs, Tanya Kappo, Tara Kappo, Lyla Kinoshameg, Helen Knott, Sandra Lamouche, Jo-Anne Lawless, Debra Leo, Kelsey T. Leonard, Ann-Marie Livingston, Brenda Macdougall, Sylvia Maracle, Jenell Navarro, Darlene R. Okemaysim-Sicotte, Pahan Pte San Win, Ramona Reece, Kimberly Robertson, Leanne Betasamosake Simpson, Beatrice Starr, Madeleine Kétéskwew Dion Stout, Waaseyaa'sin Christine Sy, Alex Wilson

This latest edition of Case Critical applies decolonized, critical analysis to highlight what is often hidden from view for most Canadians: the personal trauma and communal devastation inflicted on Indigenous people by past and present colonialism and the ways in which neoliberal tax cuts, austerity, and privatization create more inequality, homelessness, and despair among both Indigenous and non-Indigenous people. Social service providers, the authors argue, should become social activists, working in solidarity with progressive grassroots social movements in order to de-legitimatize colonial and neoliberal policies. Looking for the PDF of Table 5.1: Social Work Skills in Social Services (2017)? Download it under "Extras".

Dying to Please You: Indigenous Suicide in Contemporary Canada offers and in-depth look at the crisis of Indigenous suicide in Canada. It compels us to rethink our definition of suicide and treatment methods, and re-examine the political and primary cause of Indigenous suicide. Written for those who are facing the challenge of unnecessary deaths, of themselves or of others around them, the authors strive to prevent such deaths and for the people involved to reach an understanding of what is really happening. This important book provides the framework of history of, research and theory on, and clear alternatives to Indigenous suicide.

*#1 NATIONAL BESTSELLER *Winner, Kobo Emerging Writer Prize Nonfiction *Winner, Indigenous Voices Awards *Winner, High Plains Book Awards *Finalist, CBC Canada Reads *A Globe and Mail Book of the Year *An Indigo Book of the Year *A CBC Best Canadian Nonfiction Book of the Year In this extraordinary and inspiring debut memoir, Jesse Thistle, once a high school dropout and now a rising Indigenous scholar, chronicles his life on the streets and how he overcame trauma and addiction to discover the truth about who he is. If I can just make it to the next minute...then I might have a chance to live; I might have a chance to be something more than just a struggling crackhead. From the Ashes is a remarkable memoir about hope and resilience, and a revelatory look into the life of a Métis-Cree man who refused to give up. Abandoned by his parents as a toddler, Jesse Thistle briefly found himself in the foster-care system with his two brothers, cut off from all they had known. Eventually the children landed in the home of their paternal grandparents, whose tough-love attitudes quickly resulted in conflicts. Throughout it all, the ghost of Jesse's drug-addicted father haunted the halls of the house and the memories of every family member. Struggling with all that had happened, Jesse succumbed to a self-destructive cycle of drug and alcohol addiction and petty crime, spending more than a decade on and off the streets, often homeless. Finally, he realized he would die unless he turned his life around. In this heartwarming and heart-wrenching memoir, Jesse Thistle writes honestly and fearlessly about his painful past, the abuse he endured, and how he uncovered the truth about his parents. Through sheer perseverance and education--and newfound love--he found his way back into the circle of his Indigenous culture and family. An eloquent exploration of the impact of prejudice and racism, From the Ashes is, in the end, about how love and support can help us find happiness despite the odds.

Combining socio-legal and ethnohistorical studies, this book presents the history of doodem, or clan identification markings, left by Anishinaabe on treaties and other legal documents from the seventeenth through the nineteenth centuries. These doodems reflected fundamental principles behind Anishinaabe governance that were often ignored by Europeans, who referred to Indigenous polities in terms of tribe, nation, band, or village – classifications that failed to fully encompass longstanding cultural traditions of political authority within Anishinaabe society. Making creative use of natural history, treaty pictographs, and the Ojibwe language as an analytical tool, Doodem and Council Fire delivers groundbreaking insights into Anishinaabe law. The author asks not only what these doodem markings indicate, but what they may also reveal through their exclusions. The book also ooutlines the continuities, changes, and innovations in Anishinaabe governance through the concept of council fires and the alliances between them. Original and path-breaking, Doodem and Council Fire offers a fresh approach to Indigenous history, presenting a new interpretation grounded in a deep understanding of the nuances and distinctiveness of Anishinaabe culture and Indigenous traditions.

Implementation in Canada of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) is a pivotal opportunity to explore the relationship between international law, Indigenous peoples' own laws, and Canada's constitutional narratives. Two significant statements by the current Liberal government - the May 2016 address by Indigenous Affairs Minister Carolyn Bennett to the Permanent Forum on Indigenous Issues at the United Nations and the September 2017 address to the United Nations by Prime Minister Justin Trudeau - have endorsed UNDRIP and committed Canada to implementing it as "a way forward" on the path to genuine nation-to-nation relationships with Indigenous peoples. In response, these essays engage with the legal, historical, political, and practical aspects of UNDRIP implementation. Written by Indigenous legal scholars and policy leaders, and guided by the metaphor of braiding international, domestic, and Indigenous laws into a strong, unified whole composed of distinct parts, the book makes visible the possibilities for reconciliation from different angles and under different lenses.

Self-determination is on the agenda of Indigenous peoples all over the world. This analysis by an Indigenous feminist scholar challenges the United Nations-based human rights agendas and colonial theory that until now have shaped Indigenous models of self-determination. Gender inequality and gender violence, Dian Million argues, are critically important elements in the process of self-determination. Million contends that nation-state relations are influenced by a theory of trauma ascendant with the rise of neoliberalism. Such use of trauma theory regarding human rights corresponds to a therapeutic narrative by Western governments negotiating with Indigenous nations as they seek self-determination. Focusing on Canada and drawing comparisons with the United States and Australia, Million brings a genealogical understanding of trauma against a historical filter.

Organized around the seven Anishinaabe grandmother and grandfather teachings of love, truth, bravery, humility, wisdom, honesty, and respect, this book explores ethics in relation to Indigenous issues including title, treaties, legal education, and residential schools in Canada.

A follow-up to Claiming Anishinaabe, Gehl v Canada is the story of Lynn Gehl's lifelong journey of survival against the nation-state's constant genocidal assault against her existence. While Canada set up its colonial powers--including the Supreme Court, House of Commons, Senate Chamber, and the Residences of the Prime Minister and Governor General--on her traditional Algonquin territory, usurping the riches and resources of the land, she was pushed to the margins, exiled to a life of poverty in Toronto's inner-city. With only beads in her pocket, Gehl spent her entire life fighting back, and now offers an insider analysis of Indian Act litigation, the narrow remedies the court imposes, and of obfuscating parliamentary discourse, as well as an important critique of the methodology of legal positivism. Drawing on social identity and Indigenous theories, the author presents Disenfranchised Spirit Theory, revealing insights into the identity struggles facing Indigenous Peoples to this day.

In The Wetiko Legal Principles, Hadley Friedland explores how the concept of a wetiko can be used to address the unspeakable happenings that endanger the lives of many Indigenous children.

Indigenous women continue to be overrepresented in Canadian prisons; research demonstrates how their overincarceration and often extensive experiences of victimization are interconnected with and through ongoing processes of colonization. "Implicating the System: Judicial Discourses in the Sentencing of Indigenous Women" explores how judges navigate these issues in sentencing by examining related discourses in selected judgments from a review of 175 decisions.

Bead by Bead examines the parameters that current Indigenous legal doctrines place around Métis rights discourse and moves beyond a one-size-fits-all approach. Contributors to this volume address the historical denial of Métis concerns with respect to land, resources, and governance. Tackling such themes as the invisibility of Métis women in court decisions, identity politics, and racist legal principles, they uncover the troubling issues that plague Métis aspirations for a just future. By revealing the diversity of Métis identities and lived reality, this critical analysis opens new pathways to respectful, inclusive Métis-Canadian constitutional relationships.

Three young men -- Flinch, Bryce, and Rupert -- have vandalized their community. They are sent by its Elders to live nine months on the land as part of the circle sentencing process. There, the young men learn to take responsibility for their actions and acquire the humility required to return home. But will they be forgiven for what they have done? Three Feathers explores the power and grace of restorative justice in one Northern Indigenous community and the cultural legacy that can empower future generations.

In The Colonial Problem, Lisa Monchalin challenges the myth of the "Indian problem" by arguing that the overrepresentation of Indigenous peoples in the Canadian criminal justice system is not an Indian problem, but a colonial one.

The name "Donald Marshall Jr." is synonymous with "wrongful conviction" and the fight for Indigenous rights in Canada. In Truth and Conviction, Jane McMillan--Marshall's former partner, an acclaimed anthropologist, and an original defendant in the Supreme Court's Marshall decision--tells the story of how Marshall's life-long battle against injustice permeated Canadian legal consciousness and revitalized Indigenous law.

In 1763 King George III of Great Britain, victorious in the Seven Years War with France, issued a proclamation to organize the governance of territory newly acquired by the Crown in North America and the Caribbean. The proclamation reserved land west of the Appalachian Mountains for Indians, and required the Crown to purchase Indian land through treaties, negotiated without coercion and in public, before issuing rights to newcomers to use and settle on the land. Marking its 250th anniversary Keeping Promises shows how central the application of the Proclamation is to the many treaties that followed it and the settlement and development of Canada. Promises have been made to Aboriginal peoples in historic treaties from the late eighteenth to the early twentieth centuries in Ontario, the Prairies, and the Mackenzie Valley, and in modern treaties from the 1970s onward, primarily in the North. In this collection, essays by historians, lawyers, treaty negotiators, and Aboriginal leaders explore how and how well these treaties are executed. Addresses by the governor general of Canada and the federal minister of Aboriginal Affairs and Northern Development are also included. In 2003 Aboriginal leaders formed the Land Claims Agreements Coalition to make sure that treaties - building blocks of Canada - are fully implemented. Unique in breadth and scope, Keeping Promises is a testament to the research, advocacy, solidarity, and accomplishments of this coalition and those holding the Crown to its commitments.

In recent years, Indigenous peoples have lead a number of high profile movements fighting for social and environmental justice in Canada. From land struggles to struggles against resource extraction, pipeline development and fracking, land and water defenders have created a national discussion about these issues and successfully slowed the rate of resource extraction. But their success has also meant an increase in the surveillance and policing of Indigenous peoples and their movements. In Policing Indigenous Movements, Crosby and Monaghan use the Access to Information Act to interrogate how policing and other security agencies have been monitoring, cataloguing and working to silence Indigenous land defenders and other opponents of extractive capitalism. Through an examination of four prominent movements -- the long-standing conflict involving the Algonquins of Barriere Lake, the struggle against the Northern Gateway Pipeline, the Idle No More movement and the anti-fracking protests surrounding the Elsipogtog First Nation -- this important book raises critical questions regarding the expansion of the security apparatus, the normalization of police surveillance targeting social movements, the relationship between police and energy corporations, the criminalization of dissent and threats to civil liberties and collective action in an era of extractive capitalism and hyper surveillance. In one of the most comprehensive accounts of contemporary government surveillance, the authors vividly demonstrate that it is the norms of settler colonialism that allow these movements to be classified as national security threats and the growing network of policing, governmental, and private agencies that comprise what they call the security state.

On September 6, 1995, Dudley George was shot by Ontario Provincial Police officer Kenneth Deane. He died shortly after midnight the next day. George had been participating in a protest over land claims in Ipperwash Provincial Park, which had been expropriated from the native Ojibwe after the Second World War. A confrontation erupted between members of the Stoney Point and Kettle Point Bands and officers of the OPP's Emergency Response Team, which had been instructed to use necessary force to disband the protest by Premier Mike Harris's government. George's death and the grievous mishandling of the protest led to the 2007 Ipperwash Inquiry. Edward J. Hedican's Ipperwash provides an incisive examination of protest and dissent within the context of land claims disputes and Aboriginal rights. Hedican investigates how racism and government practices have affected Aboriginal resistance to policies, especially those that have resulted in the loss of Aboriginal lands and led to persistent socio-economic problems in Native communities. He offers a number of specific solutions and policy recommendations on how Aboriginal protests can be resolved using mediation and dispute management - instead of the coercive force used in Ipperwash Park that ultimately gave this tragic story such infamy.

This collection of essays provides a historical and contemporary context for Indigenous new media arts practice in Canada. The writers are established artists, scholars, and curators who cover thematic concepts and underlying approaches to new media from a distinctly Indigenous perspective. Through discourse and narrative analysis, the writers discuss a number of topics ranging from how Indigenous worldviews inform unique approaches to new media arts practice to their own work and specific contemporary works.

When his father was given a diagnosis of terminal cancer, Winnipeg broadcaster and musician Wab Kinew decided to spend a year reconnecting with the accomplished but distant aboriginal man who'd raised him. 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. 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.

Indigenous Peoples Rise Up: The Global Ascendency of Social Media Activism illustrates the impact of social media in expanding the nature of Indigenous communities and social movements. Social media has bridged distance, time, and nation states to mobilize Indigenous peoples to build coalitions across the globe and to stand in solidarity with one another. These movements have succeeded and gained momentum and traction precisely because of the strategic use of social media. Social media - Twitter and Facebook in particular - has also served as a platform for fostering health, well-being, and resilience, recognizing Indigenous strength and talent, and sustaining and transforming cultural practices when great distances divide members of the same community.   Including a range of international indigenous voices from the US, Canada, Australia, Aotearoa (New Zealand) and Africa, the book takes an interdisciplinary approach, bridging Indigenous studies, media studies, and social justice studies. Including examples like Idle No More in Canada, Australian Recognise!, and social media campaigns to maintain Maori language, Indigenous Peoples Rise Up serves as one of the first studies of Indigenous social media use and activism.

Settler societies habitually frame Indigenous people as 'a people of the past'--their culture somehow 'frozen' in time, their identities tied to static notions of 'authenticity', and their communities understood as 'in decline'. But this narrative erases the many ways that Indigenous people are actively engaged in future-orientated practice, including through new technologies. Indigenous Digital Life offers a broad, wide-ranging account of how social media has become embedded in the lives of Indigenous Australians. Centring on ten core themes--including identity, community, hate, desire and death--we seek to understand both the practice and broader politics of being Indigenous on social media. Rather than reproducing settler narratives of Indigenous 'deficiency', we approach Indigenous social media as a space of Indigenous action, production, and creativity; we see Indigenous social media users as powerful agents, who interact with and shape their immediate worlds with skill, flair and nous; and instead of being 'a people of the past', we show that Indigenous digital life is often future-orientated, working towards building better relations, communities and worlds. This book offers new ideas, insights and provocations for both students and scholars of Indigenous studies, media and communication studies, and cultural studies.  

Contemporary Indigenous theatre in Canada is only thirty-three years old, if one begins counting from the premiere of Maria Campbell's Jessica in Saskatoon and the establishment of Native Earth Performing Arts in Toronto. Since those contemporaneous events in 1982, the Canadian community of Indigenous theatre artists has grown and inspired one another.Medicine Shows: Indigenous Performance Culture traces the work of a host of these artists over the past three decades, illuminating the connections, the artistic genealogy, and the development of a contemporary Indigenous theatre practice. Neither a history nor a chronicle,Medicine Shows examines how theatre has been used to make medicine, reconnecting individuals and communities, giving voice to the silenced and disappeared, staging ceremony, and honouring the ancestors.

From the dawn of cinema, images of Indigenous peoples have been dominated by Hollywood stereotypes and often negative depictions from elsewhere around the world. With the advent of digital technologies, however, many Indigenous peoples are working to redress the imbalance in numbers and counter the negativity. The contributors to Reverse Shots offer a unique scholarly perspective on current work in the world of Indigenous film and media. Chapters focus primarily on Canada, Australia, and New Zealand and cover areas as diverse as the use of digital technology in the creation of Aboriginal art, the healing effects of Native humour in First Nations documentaries, and the representation of the pre-colonial in films from Australia, Canada, and Norway.

We Interrupt This Program tells the story of how Indigenous people are using media tactics in the realms of art, film, television, and journalism to rewrite Canada’s national narratives from Indigenous perspectives. Miranda Brady and John Kelly showcase the diversity of these interventions by offering personal accounts and reflections on key moments – witnessing survivor testimonies at the Truth and Reconciliation Commission, attending the opening night of the ImagineNative Film + Media Festival, and discussing representations of Indigenous people with artists such as Kent Monkman and Dana Claxton and with CBC journalist Duncan McCue. These scene-setting moments bring to life their argument that media tactics, as articulations of Indigenous sovereignty, have the power not only to effect change from within Canadian institutions and through established mediums but also to spark new forms of political and cultural expression in Indigenous communities and among Indigenous youth. Theoretically sophisticated and eminently readable, We Interrupt This Program reveals how seemingly unrelated acts by Indigenous activists across Canada are decolonizing our cultural institutions from within, one intervention at a time.

Native Americans have been a constant fixture on television, from the dawn of broadcasting, when the iconic Indian head test pattern was frequently used during station sign-ons and sign-offs, to the present. In this first comprehensive history of indigenous people in television sitcoms, Dustin Tahmahkera examines the way Native people have been represented in the genre. Analyzing dozens of television comedies from the United States and Canada, Tahmahkera questions assumptions that Native representations on TV are inherently stereotypical and escapist. From The Andy Griffith Show and F-Troop to The Brady Bunch, King of the Hill, and the Native-produced sitcom, Mixed Blessings, Tahmahkera argues that sitcoms not only represent Native people as objects of humor but also provide a forum for social and political commentary on indigenous-settler relations and competing visions of America. Considering indigenous people as actors, producers, and viewers of sitcoms as well as subjects of comedic portrayals, Tribal Television underscores the complexity of Indian representations, showing that sitcoms are critical contributors to the formation of contemporary indigenous identities and relationships between Native and non-Native people.

Arts of Engagement focuses on the role that music, film, visual art, and Indigenous cultural practices play in and beyond Canada's Truth and Reconciliation Commission on Indian Residential Schools. Contributors here examine the impact of aesthetic and sensory experience in residential school history, at TRC national and community events, and in artwork and exhibitions not affiliated with the TRC. Using the framework of ""aesthetic action,"" the essays expand the frame of aesthetics to include visual, aural, and kinetic sensory experience, and question the ways in which key components of reconciliation such as apology and witnessing have social and political effects for residential school survivors, intergenerational survivors, and settler publics. This volume makes an important contribution to the discourse on reconciliation in Canada by examining how aesthetic and sensory interventions offer alternative forms of political action and healing. These forms of aesthetic action encompass both sensory appeals to empathize and invitations to join together in alliance and new relationships as well as refusals to follow the normative scripts of reconciliation. Such refusals are important in their assertion of new terms for conciliation, terms that resist the imperatives of reconciliation as a form of resolution. This collection charts new ground by detailing the aesthetic grammars of reconciliation and conciliation. The authors document the efficacies of the TRC for the various Indigenous and settler publics it has addressed, and consider the future aesthetic actions that must be taken in order to move beyond what many have identified as the TRC's political limitations.

"A valuable and timely collection." --Alan D. Filewod, author of Committing Theatre   Following the Final Report on Truth and Reconciliation, Performing Turtle Island investigates theatre as a tool for community engagement, education, and resistance.   Understanding Indigenous cultures as critical sources of knowledge and meaning, each essay addresses issues that remind us that the way to reconciliation between Canadians and Indigenous peoples is neither straightforward nor easily achieved. Comprised of multidisciplinary and diverse perspectives, Performing Turtle Island considers performance as both a means to self-empowerment and self-determination, and a way of placing Indigenous performance in dialogue with other nations, both on the lands of Turtle Island and on the world stage.   "Brilliantly introduces pedagogies that jump scale; a bundling project for future ancestors revealing knowledges for flight into kinstillatory relationships." --Karyn Recollet, co-author of In This Together: Blackness, Indigeneity, and Hip Hop   "An important resource for those who want to introduce or incorporate Indigenous artistic perspectives in their course or work." --Heather Davis-Fisch, author of Loss and Cultural Remains in Performance   "A very significant and welcome contribution to the growing body of work on Indigenous theatre and performance in the land now called Canada." --Ric Knowles, author of Performing the Intercultural City

The Land We Are is a stunning collection of writing and art that interrogates the current era of reconciliation in Canada. Using visual, poetic, and theoretical language, the contributors approach reconciliation as a problematic narrative about Indigenous-settler relations, but also as a site where conversations about a just future must occur. The result of a four-year collaboration between artists and scholars engaged in resurgence and decolonization, The Land We Are is a moving dialogue that blurs the boundaries between activism, research, and the arts. Contributors: Jordan Abel, Leah Decter, Jonathan Dewar, David Garneau, Ayumi Goto, Allison Hargreaves, Gabrielle L'Hirondelle Hill, Jaimie Isaac, David Jefferess, Layli Long Soldier, The New BC Indian Art and Welfare Society Collective, Sophie McCall, Peter Morin, Skeena Reece, Dylan Robinson, Sandra Semchuk, Adrian Stimson, Clement Yeh, and Keren Zaiontz.

The fourteen contributors whose essays make up Me Artsy pursue such varied disciplines as filmmaking, gourmet cuisine, blues piano, fashion design, acting, writing and painting as well as traditional drumming and storytelling. Their concerns include the eternal ones that occupy artists everywhere--how does one get started, where do you find inspiration, how does one make a living. What makes Me Artsy special is that all these concerns are always overlaid with an awareness of First Nations identity. The essays explore many common themes around the role of art in First Nations communities, including the importance of art for creating social change, the role of art in representing Native culture and the fusion of traditional and contemporary techniques. On a more personal level, the essays describe the significance of art in the lives of the contributors, along with their sometimes unlikely journeys to success, stories that are often touched with humour and humility.

Argues that Indigenous hip hop is the latest and newest assertion of Indigenous sovereignty throughout Indigenous North America.

Germaine Arnaktauyok is one of the Canadian North's most prolific and recognizable artists. In this book, she tells the story of her life in her own words: her "very traditional Inuk life" growing up in Nunavut at a camp near Igloolik, and her experiences later in a residential school in Chesterfield Inlet; her education as an artist in Winnipeg and Ottawa; and her return to the North, where she continues to create drawings, etchings, and illustrations that have been featured in museums and galleries worldwide. She also provides commentary on several of her works, offering a seldom seen perspective on her inspiration and process. Featuring over one hundred full-colour reproductions of Germaine Arnaktauyok's fascinating pieces from throughout her career, this beautiful book provides an in-depth look at one of the world's most important artists.

Norval Morrisseau (1932-2007), Ojibway shaman-artist, drew his first sketches at age six in the sand on the shores of Lake Nipigon, and his first paintings were in cheap watercolour on birch bark and moose hide. By the end of his tumultuous life, the prolific self-taught artist was sought by collectors, imitated by forgers and received the Order of Canada among other accolades. Critics, art historians and curators alike consider him one of the most innovative artists of the twentieth century and arguably Canada's greatest painter. Norval Morrisseau: Man Changing Into Thunderbird is an innovative and rich biography of this charismatic and troubled figure. Drawing upon years of extensive research, including interviews with Morrisseau himself, Armand Ruffo evokes the artist's life from childhood to death, in all its vivid triumphs and tragedies: his first solo and breakthrough exhibition at the Pollock Gallery in Toronto; his legendary "Garden Party" where he and his agent Jack Pollock flew a coterie of critics and patrons from Toronto to remote Beardmore for an afternoon tea party.... Armand Ruffo draws upon his own Ojibway heritage and experiences to provide insight into Morrisseau's life and iconography from an Ojibway perspective. Captivating and readable, this is a brilliantly creative evocation of the art and life of Norval Morrisseau, a life indelibly tied to art.

Who owns the past and the objects that physically connect us to history? And who has the right to decide this ownership, particularly when the objects are sacred or, in the case of skeletal remains, human? Is it the museums that care for the objects or the communities whose ancestors made them? These questions are at the heart of Plundered Skulls and Stolen Spirits, an unflinching insider account by a leading curator who has spent years learning how to balance these controversial considerations. Five decades ago, Native American leaders launched a crusade to force museums to return their sacred objects and allow them to rebury their kin. Today, hundreds of tribes use the Native American Graves Protection and Repatriation Act to help them recover their looted heritage from museums across the country. As senior curator of anthropology at the Denver Museum of Nature & Science, Chip Colwell has navigated firsthand the questions of how to weigh the religious freedom of Native Americans against the academic freedom of scientists and whether the emptying of museum shelves elevates human rights or destroys a common heritage. This book offers his personal account of the process of repatriation, following the trail of four objects as they were created, collected, and ultimately returned to their sources: a sculpture that is a living god, the scalp of a massacre victim, a ceremonial blanket, and a skeleton from a tribe considered by some to be extinct. These specific stories reveal a dramatic process that involves not merely obeying the law, but negotiating the blurry lines between identity and morality, spirituality and politics. Things, like people, have biographies. Repatriation, Colwell argues, is a difficult but vitally important way for museums and tribes to acknowledge that fact--and heal the wounds of the past while creating a respectful approach to caring for these rich artifacts of history.  

This book shares the life story of Anishinaabe artist Rene Meshake in stories, poetry, and Anishinaabemowin word bundles that serve as a dictionary of Ojibwe poetics, Full of teachings that give a glimpse of traditional Anishinaabek lifeways and worldviews, Injichaag: My Soul in Story ismore than a memoir.

The Trail of Nenaboozhoo and Other Creation Stories is a book of art and storytelling that preserve the legends of the Anishinaabe people. The stories are accompanied by strikingly beautiful illustrations, in the style of Ojibway pictographs, by revered Indigenous artists Isaac Murdoch and Christi Belcourt.

The Truth and Reconciliation Commission challenges all Canadian educators to Integrate Indigenous content and ways of knowing into the curriculum. This research-based book for secondary teachers responds to these challenges by including aligned pedagogical practices and content. The easy to read discussion, extensive links to resources and practical, ready-to-use applications will not only help secondary teachers meet this curricular challenge but enjoy deeper connections with their students.

Indigenous and decolonizing perspectives on education have long persisted alongside colonial models of education, yet too often have been subsumed within the fields of multiculturalism, critical race theory, and progressive education. Timely and compelling, Indigenous and Decolonizing Studies in Education features research, theory, and dynamic foundational readings for educators and educational researchers who are looking for possibilities beyond the limits of liberal democratic schooling. Featuring original chapters by authors at the forefront of theorizing, practice, research, and activism, this volume helps define and imagine the exciting interstices between Indigenous and decolonizing studies and education. Each chapter forwards Indigenous principles - such as Land as literacy and water as life - that are grounded in place-specific efforts of creating Indigenous universities and schools, community organizing and social movements, trans and Two Spirit practices, refusals of state policies, and land-based and water-based pedagogies.

In recent decades, educators have been seeking ways to improve outcomes for Indigenous students. Yet most Indigenous education still takes place within a theoretical framework based in Eurocentric thought. Teaching Each Other provides an alternative framework for teachers working with Indigenous students - one that moves beyond merely acknowledging Indigenous culture to one that actually strengthens Indigenous identity. Drawing on Nehinuw (Cree) concepts such as kiskinaumatowin, or "teaching each other," Goulet and Goulet demonstrate how teachers and students can become partners in education. They provide a template for educators anywhere who want to engage with students whose culture is different from that of the mainstream.

In this book, author Pamela Rose Toulouse provides current information, personal insights, authentic resources, interactive strategies and lesson plans that support Indigenous and non-Indigenous learners in the classroom. This book is for all teachers that are looking for ways to respectfully infuse residential school history, treaty education, Indigenous contributions, First Nation/Métis/Inuit perspectives and sacred circle teachings into their subjects and courses. The author presents a culturally relevant and holistic approach that facilitates relationship building and promotes ways to engage in reconciliation activities.

This expansive collection explores the complexities of decolonization and indigenization of post-secondary institutions. Seeking to advance critical scholarship on issues including the place of Indigenous epistemologies, knowledges, curriculum, and pedagogy, Decolonizing and Indigenizing Education in Canada aims to build space in the academy for Indigenous peoples and resistance and reconciliation. This 18-chapter collection is built around the two connecting themes of Indigenous epistemologies and decolonizing post secondary institutions. Aiming to advance and transform the Canadian academy, the authors of this volume discuss strategies for shifting power dynamics and Eurocentric perspectives within higher education. Written by academics from across Canada, the text reflects the critical importance of the discourse on truth and reconciliation in educational contexts and how these discourses are viewed in institutions across the country. This expansive resource is essential to students and scholars focusing on Indigenous knowledges, education and pedagogies, and curriculum studies. Features includes discussion questions and further reading lists and offers practical examples of how one can engage in decolonization work within the academy features Canadian authors in varying academic positions and provides content specific to the Canadian education system

Our book is a compilation of the work of experienced educational researchers and practitioners, all of whom currently work in educational settings across North America. Contributors bring to this discussion, an enriched view of diverse ecological perspectives regarding when and how contemporary environmental and Indigenous curriculum figures into the experiences of curricular theories and practices. This work brings together theorists that inform a cultural ecological analysis of the environmental crisis by exploring the ways in which language informs ways of knowing and being as they outline how metaphor plays a major role in human relationships with natural and reconstructed environments. This integrated collection of theory and practice of environmental and Indigenous education is an essential tool for researchers, graduate and undergraduate students in faculties of education, environmental studies, social studies, multicultural education, curriculum theory and methods, global and comparative education, and women's studies. Moreover, this work documents methods of developing ways of implementing Indigenous and Environmental Studies in classrooms and local communities through a framework that espouses an eco-ethical consciousness. The proposed book is unique in that it offers a wide variety of perspectives, inviting the reader to engage in a broader conversation about the multiple dimensions of the relationship between ecology, language, culture, and education in relation to the cultural roots of the environmental crisis that brings into focus the local and global commons, language and identity, and environmental justice through pedagogical approaches by faculty across North America who are actively teaching and researching in this burgeoning field.

Living Culturally Responsive Mathematics Education with/in Indigenous Communities explores challenges and possibilities across international contexts, involving Indigenous and non-Indigenous scholars, teachers and Elders responding to calls for improved education for all Indigenous students. Authors from Australia, New Zealand, United States, Micronesia, and Canada explore the nature of culturally responsive mathematics education. Chapters highlight the importance of relationships with communities and the land, each engaging critically with ideas of culturally responsive education, exploring what this stance might mean and how it is lived in local contexts within global conversations. Education researchers and teacher educators will find a living pathway where scholars, educators, youth and community members critically take-up culturally responsive teachings and the possibilities and challenges that arise along the journey.