Indigenous Studies

Bridging Two Peoples tells the story of Dr. Peter E. Jones, who in 1866 became one of the first status Indians to obtain a medical doctor degree from a Canadian university. He returned to his southern Ontario reserve and was elected chief and band doctor. As secretary to the Grand Indian Council of Ontario he became a bridge between peoples, conveying the chiefs' concerns to his political mentor Prime Minister Sir John A. Macdonald, most importantly during consultations on the Indian Act. The third son of a Mississauga-Ojibwe missionary and his English wife, Peter E. Jones overcame paralytic polio to lead his people forward. He supported the granting of voting rights to Indians and edited Canada's first Native newspaper to encourage them to vote. Appointed a Federal Indian Agent, a post usually reserved for non-Natives, Jones promoted education and introduced modern public health measures on his reserve. But there was little he could do to stem the ravages of tuberculosis that cemetery records show claimed upwards of 40 per cent of the band. The Jones family included Native and non-Native members who treated each other equally. Jones's Mississauga grandmother is now honoured for helping survey the province of Ontario. His mother published books and his wife was an early feminist. The appendix describes how Aboriginal grandmothers used herbal medicines and crafted surgical appliances from birchbark.

The Wyandot were born of two Wendat peoples encountered by the French in the first half of the seventeenth century-the otherwise named Petun and Huron-and their history is fragmented by their dispersal between Quebec, Michigan, Kansas, and Oklahoma. This book weaves these fragmented histories together, with a focus on the mid-eighteenth century. Author John Steckley claims that the key to consolidating the stories of the scattered Wyandot lies in their clan structure. Beginning with the half century of their initial diaspora, as interpreted through the political strategies of five clan leaders, and continuing through the eighteenth century and their shared residency with Jesuit missionaries-notably, the distinct relationships different clans established with them-Steckley reveals the resilience of the Wyandot clan structure. He draws upon rich but previously ignored sources-including baptismal, marriage, and mortuary records, and a detailed house-to-house census compiled in 1747, featuring a list of male and female elders-to illustrate the social structure of the people, including a study of both male and female leadership patterns. A recording of the 1747 census as well as translated copies of letters sent between the Wyandot and the French is included in an appendix.

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.

Indigenous Poetics in Canada broadens the way in which Indigenous poetry is examined, studied, and discussed in Canada. Breaking from the parameters of traditional English literature studies, this volume embraces a wider sense of poetics, including Indigenous oralities, languages, and understandings of place.Featuring work by academics and poets, the book examines four elements of Indigenous poetics. First, it explores the poetics of memory: collective memory, the persistence of Indigenous poetic consciousness, and the relationships that enable the Indigenous storytelling process. The book then explores the poetics of performance: Indigenous poetics exist both in written form and in relation to an audience. Third, in an examination of the poetics of place and space, the book considers contemporary Indigenous poetry and classical Indigenous narratives. Finally, in a section on the poetics of medicine, contributors articulate the healing and restorative power of Indigenous poetry and narratives.

Autobiography as Indigenous Intellectual Tradition critiques ways of approaching Indigenous texts that are informed by the Western academic tradition and offers instead a new way of theorizing Indigenous literature based on the Indigenous practice of life writing. Since the 1970s non-Indigenous scholars have perpetrated the notion that Indigenous people were disinclined to talk about their lives and underscored the assumption that autobiography is a European invention. Deanna Reder challenges such long held assumptions by calling attention to longstanding autobiographical practices that are engrained in Cree and Métis, or nêhiyawak, culture and examining a series of examples of Indigenous life writing. Blended with family stories and drawing on original historical research, Reder examines censored and suppressed writing by nêhiyawak intellectuals such as Maria Campbell, Edward Ahenakew, and James Brady. Grounded in nêhiyawak ontologies and epistemologies that consider life stories to be an intergenerational conduit to pass on knowledge about a shared world, this study encourages a widespread re-evaluation of past and present engagement with Indigenous storytelling forms across scholarly disciplines "This fierce, timely, visionary book lives up to the 'obligations of stories' to which Reder commits. Reder is one of the most generous, brilliant scholars in her field, whose kindness and sharp wit radiate from each page. Bringing together essential texts in nêhiyaw intellectual tradition over a span of two hundred years, Reder doesn't forget to place her mother, grandmother, and great-grandmother within this constellation of storymakers. These writers and tellers of âcimisowina, or personal stories, have motivated Reder's own lifelong work of words and inspired practice of 'autobiography as methodology.'" -Sophie McCall, Simon Fraser University, co-editor, Read, Listen, Tell: Indigenous Stories from Turtle Island "By contextualizing these nuanced acts of interpretation within the rich storytelling traditions of her own Cree-Métis relations, Deanna Reder presents a mode of reading that is vitally important: reading through wâkhtiwin. The result is a grounded, relational, and ethically engaged form of criticism that provides a new path toward understanding classic works of Cree and Métis autobiography. With its attention to critical responsibilities and to the connectedness that stories generate, this work provides an important model for all students and scholars of Indigenous literature." -Warren Cariou, University of Manitoba, editor, mahikan ka onot: The Poetry of Duncan Mercredi Discusses Indigenous intellectual traditions; Cree and Métis literature; Indigenous writing and the Canadian publishing industry; destructive editing practices; autobiography as theoretical practice Examines Maria Campbell's Halfbreed as an example of censored Indigenous writing; Edward Ahenakew's Black Hawk and James Brady's archive as examples of lack of opportunity historically in the Canadian publishing industry Claims autobiography as an Indigenous tradition rather than modeled on a European one; it models a blend of autobiographical writing and archival research as method. Table of Contents Glossary: Cree terms Introduction: She Told Us Stories Constantly: Autobiography as Theoretical Practice 1. âcimisowina: Autobiography as Indigenous Intellectual Tradition 2. kiskêyihtamowin: Seekers of Knowledge, Cree Intergenerational Inquiry 3. Interrelatedness and Obligation: wâhkowtowin in Maria Campbell's âcimisowin 4. Edward Ahenakew's Intertwined Unpublished Life-Inspired Stories: aniskwâcimopicikêwin in Black Hawk and Old Keyam 5. Contradiction and kisteanemétowin in Edward Ahenakew's "Old Keyam" 6. Traces of âcimisowina left behind: James Brady and Absolom Halkett Epilogue Bibliography

Troubling Tricksters is a collection of theoretical essays, creative pieces, and critical ruminations that provides a re-visioning of trickster criticism in light of recent backlash against it. The complaints of some Indigenous writers, the critique from Indigenous nationalist critics, and the changing of academic fashion have resulted in few new studies on the trickster. For example, The Cambridge Companion to Native American Literature (2005), includes only a brief mention of the trickster, with skeptical commentary. And, in 2007, Anishinaabe scholar Niigonwedom Sinclair (a contributor to this volume) called for a moratorium on studies of the trickster irrelevant to the specific experiences and interests of Indigenous nations. One of the objectives of this anthology is, then, to encourage scholarship that is mindful of the critic's responsibility to communities, and to focus discussions on incarnations of tricksters in their particular national contexts. The contribution of Troubling Tricksters, therefore, is twofold: to offer a timely counterbalance to this growing critical lacuna, and to propose new approaches to trickster studies, approaches that have been clearly influenced by the nationalists' call for cultural and historical specificity.

Since first contact, Natives and newcomers have been involved in an increasingly complex struggle over power and identity. Modern "Indian wars" are fought over land and treaty rights, artistic appropriation, and academic analysis, while Native communities struggle among themselves over membership, money, and cultural meaning. In cultural and political arenas across North America, Natives enact and newcomers protest issues of traditionalism, sovereignty, and self-determination. In these struggles over domination and resistance, over different ideologies and Indian identities, neither Natives nor other North Americans recognize the significance of being rooted together in history and culture, or how representations of "Indianness" set them in opposition to each other. In Indian Country: Essays on Contemporary Native Culture, Gail Guthrie Valaskakis uses a cultural studies approach to offer a unique perspective on Native political struggle and cultural conflict in both Canada and the United States. She reflects on treaty rights and traditionalism, media warriors, Indian princesses, powwow, museums, art, and nationhood. According to Valaskakis, Native and non-Native people construct both who they are and their relations with each other in narratives that circulate through art, anthropological method, cultural appropriation, and Native reappropriation. For Native peoples and Others, untangling the past-personal, political, and cultural-can help to make sense of current struggles over power and identity that define the Native experience today. Grounded in theory and threaded with Native voices and evocative descriptions of "Indian" experience (including the author's), the essays interweave historical and political process, personal narrative, and cultural critique. This book is an important contribution to Native studies that will appeal to anyone interested in First Nations' experience and popular culture.

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

Activating the Heart is an exploration of storytelling as a tool for knowledge production and sharing to build new connections between people and their histories, environments, and cultural geographies. The collection pays particular attention to the significance of storytelling in Indigenous knowledge frameworks and extends into other ways of knowing in works where scholars have embraced narrative and story as a part of their research approach. In the first section, Storytelling to Understand, authors draw on both theoretical and empirical work to examine storytelling as a way of knowing. In the second section, Storytelling to Share, authors demonstrate the power of stories to share knowledge and convey significant lessons, as well as to engage different audiences in knowledge exchange. The third section, Storytelling to Create, contains three poems and a short story that engage with storytelling as a means to produce or create knowledge, particularly through explorations of relationship to place. The result is an interdisciplinary and cross-cultural dialogue that yields important insights in terms of qualitative research methods, language and literacy, policy-making, human–environment relationships, and healing. This book is intended for scholars, artists, activists, policymakers, and practitioners who are interested in storytelling as a method for teaching, cross-cultural understanding, community engagement, and knowledge exchange.

Audio Files located on Soundcloud Essential Song: Three Decades of Northern Cree Music, a study of subarctic Cree hunting songs, is the first detailed ethnomusicology of the northern Cree of Quebec and Manitoba. The result of more than two decades spent in the North learning from the Cree, Lynn Whidden's account discusses the tradition of the hunting songs, their meanings and origins, and their importance to the hunt. She also examines women's songs, and traces the impact of social change-including the introduction of hymns, Gospel tunes, and country music-on the song traditions of these communities. The book also explores the introduction of powwow song into the subarctic and the Crees struggle to maintain their Aboriginal heritage-to find a kind of song that, like the hunting songs, can serve as a spiritual guide and force. Including profiles of the hunters and their songs and accompanied (online) by original audio tracks of more than fifty Cree hunting songs, Essential Song makes an important contribution to ethnomusicology, social history, and Aboriginal studies.

A landmark history of Indigenous education and social justice at Monash University.Making a Difference tells the fifty-year story of Indigenous programs at Monash University, from 1964 to 2014. This insightful work chronicles the journey of visionary leaders and committed individuals who sought to improve Aboriginal peoples' lives in the face of enormous obstacles. Explore the challenges and triumphs of these pioneering programs, and discover how Monash University became a leader in Indigenous education and social justice. This book is for academics, students, researchers, and anyone interested in Indigenous education and social justice in Australia. Discover: - The history of Indigenous programs in Australian universities - The promotion of social justice and equality for Aboriginal people - The improvement of educational opportunities for Indigenous students - The challenges and successes of Indigenous programs

This is a collection of classic and newly commissioned essays about the study of Indigenous literatures in North America. The contributing scholars include some of the most venerable Indigenous theorists, among them Gerald Vizenor (Anishinaabe), Jeannette Armstrong (Okanagan), Craig Womack (Creek), Kimberley Blaeser (Anishinaabe), Emma LaRocque (Métis), Daniel Heath Justice (Cherokee), Janice Acoose (Saulteaux), and Jo-Ann Episkenew (Métis). Also included are settler scholars foundational to the field, including Helen Hoy, Margery Fee, and Renate Eigenbrod. Among the newer voices are both settler and Indigenous theorists such as Sam McKegney, Keavy Martin, and Niigaanwewidam Sinclair. The volume is organized into five subject areas: Position, the necessity of considering where you come from and who you are; Imagining Beyond Images and Myths, a history and critique of circulating images of Indigenousness; Debating Indigenous Literary Approaches; Contemporary Concerns, a consideration of relevant issues; and finally Classroom Considerations, pedagogical concerns particular to the field. Each section is introduced by an essay that orients the reader and provides ideological context. While anthologies of literary criticism have focused on specific issues related to this burgeoning field, this volume is the first to offer comprehensive perspectives on the subject.

Violence against Indigenous women in Canada is an ongoing crisis, with roots deep in the nation's colonial history. Despite numerous policies and programs developed to address the issue, Indigenous women continue to be targeted for violence at disproportionate rates. What insights can literature contribute where dominant anti-violence initiatives have failed? Centring the voices of contemporary Indigenous women writers, this book argues for the important role that literature and storytelling can play in response to gendered colonial violence. Indigenous communities have been organizing against violence since newcomers first arrived, but the cases of missing and murdered women have only recently garnered broad public attention. Violence Against Indigenous Women joins the conversation by analyzing the socially interventionist work of Indigenous women poets, playwrights, filmmakers, and fiction-writers. Organized as a series of case studies that pair literary interventions with recent sites of activism and policy-critique, the book puts literature in dialogue with anti-violence debate to illuminate new pathways toward action. With the advent of provincial and national inquiries into missing and murdered Indigenous women and girls, a larger public conversation is now underway. Indigenous women's literature is a critical site of knowledge-making and critique. Violence Against Indigenous Women provides a foundation for reading this literature in the context of Indigenous feminist scholarship and activism and the ongoing intellectual history of Indigenous women's resistance.

Since the 1970s, Aboriginal people have been more likely to live in Canadian cities than on reserves or in rural areas. Aboriginal rural-to-urban migration and the development of urban Aboriginal communities represent one of the most significant shifts in the histories and cultures of Aboriginal peoples in Canada. The essays in Aboriginal Peoples in Canadian Cities: Transformations and Continuities are from contributors directly engaged in urban Aboriginal communities; they draw on extensive ethnographic research on and by Aboriginal people and their own lived experiences. The interdisciplinary studies of urban Aboriginal community and identity collected in this volume offer narratives of unique experiences and aspects of urban Aboriginal life. They provide innovative perspectives on cultural transformation and continuity and demonstrate how comparative examinations of the diversity within and across urban Aboriginal experiences contribute to broader understandings of the relationship between Aboriginal peoples and the Canadian state and to theoretical debates about power dynamics in the production of community and in processes of identity formation.

Can literary criticism help transform entrenched Settler Canadian understandings of history and place? How are nationalist historiographies, insular regionalisms, established knowledge systems, state borders, and narrow definitions continuing to hinder the transfer of information across epistemological divides in the twenty-first century? What might nation-to-nation literary relations look like? Through readings of a wide range of northeastern texts – including Puritan captivity narratives, Wabanaki wampum belts, and contemporary Innu poetry – Rachel Bryant explores how colonized and Indigenous environments occupy the same given geographical coordinates even while existing in distinct epistemological worlds. Her analyses call for a vital and unprecedented process of listening to the stories that Indigenous peoples have been telling about this continent for centuries. At the same time, she performs this process herself, creating a model for listening and for incorporating those stories throughout. This commitment to listening is analogous to homing – the sophisticated skill that turtles, insects, lobsters, birds, and countless other beings use to return to sites of familiarity. Bryant adopts the homing process as a reading strategy that continuously seeks to transcend the distortions and distractions that were intentionally built into Settler Canadian culture across centuries.

Indianthusiasm refers to the European fascination with, and fantasies about, Indigenous peoples of North America, and has its roots in nineteenth-century German colonial imagination. Often manifested in romanticized representations of the past, Indianthusiasm has developed into a veritable industry in Germany and other European nations: there are Western and so-called "Indian" theme parks and a German hobbyist scene that attract people of all social backgrounds and ages to join camps and clubs that practise beading, powwow dancing, and Indigenous lifestyles. Containing interviews with twelve Indigenous authors, artists, and scholars who comment on the German fascination with North American Indigenous Peoples, Indianthusiasm is the first collection to present Indigenous critiques and assessments of this phenomenon. The volume connects two disciplines and strands of scholarship: German Studies and Indigenous Studies, focusing on how Indianthusiam has created both barriers and opportunities for Indigenous peoples with Germans and in Germany.

Literatures, Communities, and Learning: Conversations with Indigenous Writers gathers nine conversations with Indigenous writers about the relationship between Indigenous literatures and learning, and how their writing relates to communities. Relevant, reflexive, and critical, these conversations explore the pressing topic of Indigenous writings and its importance to the well-being of Indigenous Peoples and to Canadian education. It offers readers a chance to listen to authors' perspectives in their own words. This book presents conversations shared with nine Indigenous writers in what is now Canada: Tenille Campbell, Warren Cariou, Marilyn Dumont, Daniel Heath Justice, Lee Maracle, Sharron Proulx-Turner, David Alexander Robertson, Richard Van Camp, and Katherena Vermette. Influenced by generations of colonization, surrounded by discourses of Indigenization, reconciliation, appropriation, and representation, and swept up in the rapid growth of Indigenous publishing and Indigenous literary studies, these writers have thought a great deal about their work. Each conversation is a nuanced examination of one writer's concerns, critiques, and craft. In their own ways, these writers are navigating the beautiful challenge of storying their communities within politically charged terrain. This book considers the pedagogical dimensions of stories, serving as an Indigenous literary and education project.