How Things Came to Be: Inuit Stories of Creation from Inhabit Media replaces their 2008 release, Qanuq Pinngurnirmata: Inuit Stories of How Things Came to Be. This 2015 release from Inhabit Media is a collection of nine traditional Inuit stories and legends retold in English by Rachel Qitsualik-Tinsley and Sean Qitsualik-Tinsley.
Treaty Words: For As Long As the Rivers Flow, is written by Aimée Craft, Anishinaabe-Métis, and an Indigenous lawyer; and illustrated by Luke Swinson, an Anishinaabe illustrator and member of the Mississaugas of Scugog Island First Nation. In Treaty Words, the first treaty that was made was between the earth and the sky. It was an agreement to work together. We build all of our treaties on that original treaty. This is the story of Mishomi and his granddaugher.
kwu?c'?xw?ntim t?l stunx isck'wuls / Lessons From Beaver’s Work is a dual language children's book by Harron Hall, Syilx and Nla'kapamuc Nations; and illustrated by Bill Cohen of Okanagan Nation. This book, in English and nsyilxcən, teaches children through storytelling to hold reverence for all life forms. The book depicts a conflict between Tapit, a rancher, and stunx (beaver), as they both try to meet their water needs. The touching humanity of stunx (Beaver) softens Tapit’s outlook, as he reminds Tapit that he is not the only one that depends on water.
In The Range Eternal, Louise Erdrich, a member of the Turtle Mountain Band of Chippewa tells the story of the heart of a home in the Turtle Mountains, It is a woodstove. This woodstove is where Mama makes her good soup, where she cooks a potato for warming hands on icy mornings, where she heats a stone for warming cold toes at night. It warms the winter nights and keeps Windigo, the ice monster, at bay.
Stand Like A Cedar by Nicola I. Campbell, Nłeʔkepmx, Syilx and Métis from the Nicola Valley; and illustrated by Carrielynn Victor, S'ólh Temexw, Xwelmexw Slhalí, is a journey through nature to discover the animals of British Columbia. Learn the names of animals in the Nle7kepmxcín or Halq’emeylem languages as well as the teachings in this illustrated children's book. When you go for a walk in nature, who do you see? What do you hear? Discover new sights and sounds with every read.
The Frog Mother is the fourth book in the Mothers of Xsan series by author Hetxw’ms Gyetxw, Brett D. Huson, of Gitxsan Nation of the Northwest Interior of British Columbia, and illustrated by Natasha Donovan, Metis Nation of British Columbia. The Frog Mother describes Nox Ga’naaw a storyteller and speaker of truths of the universe to the Gitxsan of Northwestern British Columbia. When Nox Ga’naaw, the frog mother, releases her eggs among the aquatic plants of a pond, and the tiny tadpoles are left to fend for themselves.
Indigenous Peoples and Climate Change is part of the series on Canada’s Changing Climate: Problems and Solutions. This series investigates the impact of climate change on Canada’s peoples, place and lifestyle. Indigenous Peoples and Climate Change is by Marla Tomlinson with content consultant Dennis McPherson, band member of Couchiching First Nation, and a professor in the Department of Indigenous Learning at Lakehead University.
When the Light of the World Was Subdued, Our Songs Came Through: A Norton Anthology of Native Nations Poetry is edited by Joy Harjo of the Muscogee (Creek) Nation and was named the 23rd Poet Laureate of the United States in 2019; with Leanne Howe, a member of the Choctaw Nation of Oklahoma; Jennifer Elise Foerster, a member of the Muscogee Nation; and contributing editors. This anthology gathers the work of more than 160 poets, representing nearly 100 indigenous nations.
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.