Bizhiw Miinawaa Miinan - Lynx and the Blueberries is a bi-lingual (Ojibwe & English) children's story about the love for Anishinaabe culture, the land, and traditional foods. Story and design are by Cecelia Rose LaPointe. Illustrated by Dolly Peltier. Translated by Margaret Noodin in the Western standard spelling of Anishinaabemowin.
Breaking Right is a poetry collection by D.A. Lockhart, a Turtle Clan member of the Moravian of the Thames First Nation and lives at Waawiiyaatanong, lands most often known as Windsor, Ontario, and Detroit, Michigan. In, Breaking Right ordinary Hoosiers experience extraordinary moments that reveal the complicated correlations between their beliefs, their relationships and the land beneath their feet.
Onigamiising is a book of fifty short essays evoking the four seasons of the year, and of life, for the Ojibwe in northeastern Minnesota. Long before it was known as Duluth, the land at the western tip of Lake Superior was known to the Ojibwe as Onigamiising, “the place of the small portage.” In fifty short essays, Linda LeGarde Grover reflects on the spiritual beliefs and everyday practices that carry the Ojibwe through the year and connect them to this northern land of rugged splendor.
How can North Americans come to terms with the lamentable clash between indigenous and settler cultures, faiths, and attitudes toward creation? Showcasing a variety of voices—both traditional and Christian, native and non-native—Buffalo Shout, Salmon Cry offers up alternative histories, radical theologies, and poetic, life-giving memories that can unsettle our souls and work toward reconciliation.This book is intended for all who are interested in healing historical wounds of racism, stolen land, and cultural exploitation.
Moving the Museum: Indigenous and Canadian Art at the AGO edited by Wanda Nanibush and Georgiana Uhlyarik documents the reopening of the J.S. McLean Centre for Indigenous & Canadian Art with a renewed focus on the AGO’s Indigenous art collection. The volume reflects the nation-to-nation treaty relationship that is the foundation of Canada, asking questions, discovering truths, and leading conversations that address the weight of history.
In We All Go Back to the Land: The Who, Why, and How of Land Acknowledgements, author Suzanne Keeptwo, Métis (Algonkin/French and Irish) of Quebec, merges traditional Anishinaabe Teachings and artistic expressions. Since the release of the Truth and Reconciliation Report in 2015, Land or Territorial Acknowledgments have been sweeping the nation.
Secwepemc Nation (Shuswap) author Garry Gottfriedson's Clinging to Bone digs into the marrow, heart and soul of the human condition. Looking deeply into the Secwepemc (Shuswap) world of today, he examines betrayal, grief, love and survival. He states, "the broken winged sparrows are lost in flight, surviving starvation in the empty belly of wind." In "Foreigner" he describes how "my skin is the scent of Secwepemcúlucw / a rez Indian, a foreigner / in my own homeland / can you imagine that?" (where "Secwepemcúlucw" means land of the Shuswap).
sk?p’lk’mitkw / Water Changeling is by Syilx and Nla’kapamux Nations writer Harron Hall and illustrated by Phyllis Isaac, an Elder and a visual artist from the Penticton Indian Band of the Okanagan Nation. sk?p’lk’mitkw is the story of the natural water cycle from a Syilx traditional ecological knowledge perspective.The story features a water girl named sk?p’lk’mitkw who longs to visit with her grandparents. She receives help from newfound friends who change her into rain, hail and snow so she can reach her grandparents. This book is in English and Salishan.
ohpikinâwasowin/Growing a Child: Implementing Indigenous Ways of Knowing with Indigenous Families is edited by Ralph Bodor; Avery Calhoun; Leona Makokis, Elder and member of the Kehewin Cree Nation; and Stephanie Tyler. In ohpikinâwasowin/Growing a Child contributors to this collection invert the long-held, colonial relationship between Indigenous peoples and systems of child welfare in Canada. Western theory and practice are over-represented in child welfare services for Indigenous peoples, not the other way around.