The ancient landscapes of Eastern North America are reflected in the language and cultural expressions of its Indigenous peoples, the Mi'kmaq. The rhythms, sounds and patterns of their language are inextricably bound with the seasonal cycles of the animals, plants, winds, skies, waterways and trade routes. The Language of this Land, Mi'kma'ki is an exploration of Mi'kmaw world view as expressed in language, legends, song and dance. Using imagery as codes, these include not only place names and geologic history, but act as maps of the landscape. Sable and Francis illustrate the fluid nature of reality inherent in its expression - its embodiment in networks of relationships with the landscape integral to the cultural psyche and spirituality of the Mi'kmaq. Language has sustained the Mi'kmaq to the present day, a product of a lineage of Elders who spoke it, who danced the dances and walked this land, Mi'kma'ki, carrying its traditions forward despite centuries of cultural disruption, discrimination and degradation.
In a moment where unlawful pipelines are built on Indigenous territories, the RCMP make illegal arrests of land defenders on unceded lands, and anti-Indigenous racism permeates on social media; the government lie that is reconciliation is exposed. Renowned lawyer, author, speaker and activist, Pamela Palmater returns to wade through media headlines and government propaganda and get to heart of key issues lost in the noise. Warrior Life: Indigenous Resistance and Resurgence is the second collection of writings by Palmater. In keeping with her previous works, numerous op-eds, media commentaries, YouTube channel videos and podcasts, Palmater’s work is fiercely anti-colonial, anti-racist, and more crucial than ever before. Palmater addresses a range of Indigenous issues — empty political promises, ongoing racism, sexualized genocide, government lawlessness, and the lie that is reconciliation — and makes the complex political and legal implications accessible to the public. From one of the most important, inspiring and fearless voices in Indigenous rights, decolonization, Canadian politics, social justice, earth justice and beyond, Warrior Life is an unflinching critique of the colonial project that is Canada and a rallying cry for Indigenous peoples and allies alike to forge a path toward a decolonial future through resistance and resurgence.
A vexatious shapeshifter walks among humans. Shadowy beasts skulk at the edges of the woods. A ghostly apparition haunts a lonely stretch of highway. Spirits and legends rise and join together to protect the north. Land-Water-Sky/Ndè-Tı-Yat’a is the debut novel from Dene author Katłıà. Set in Canada’s far north, this layered composite novel traverses space and time, from a community being stalked by a dark presence, a group of teenagers out for a dangerous joyride, to an archeological site on a mysterious island that holds a powerful secret. Riveting, subtle, and unforgettable, Katłıà gives us a unique perspective into what the world might look like today if Indigenous legends walked amongst us, disguised as humans, and ensures that the spiritual significance and teachings behind the stories of Indigenous legends are respected and honored. We acknowledge the support of Arts Nova Scotia.
This is a story about two stories and their travels through the written record. The written part begins in the mid-nineteenth century, when Silas T. Rand, a Baptist clergyman from Cornwallis, Nova Scotia, took as his task the translation of the Bible into Mi'kmaq-the language of the indigenous communities in the region. In the process of developing his vocabulary, Rand transcribed narratives from Mi'kmaq storytellers, and following his death, 87 of these stories were published in a book called Legends of the Micmacs. As his understanding of the language grew, Rand began to translate the stories as he heard them, and to record them in English. Until recently, it appeared that none of the early transcriptions in the original Mi'kmaq had survived. Then, in 2003, poet and essayist Peter Sanger uncovered two manuscripts among the Rand holdings in the library at Acadia University in Wolfville, Nova Scotia. One of these contains the story of Little Thunder and his journey to find a wife, as told to Rand by Susan Barss in 1847. The other is the story of a woman who survives alone on an island after being abandoned by her husband. It was told by a storyteller known to us now only as Old Man Stevens and dates from 1884. Both are among the earliest examples of indigenous Canadian literature recorded in their original language; the 1847 transcript being perhaps the earliest. Their publication in The Stone Canoe makes a significant contribution to our understanding of Mi'kmaq storytelling and indigenous Canadian literature. With the same passion for research and sleuthing that characterized his two previous prose publications, Spar (GP, 2002) and White Salt Mountain (GP, 2005), Peter Sanger provides commentary that recounts the adventure of his discoveries and the paths of written correspondence, library acquisitions, name changes, transcriptions, translations and human error that separate and reconnect two stories and their tellers. He also unpacks some of the complexities of Mi'kmaq cultural motifs as they emerge in these stories. At the heart of The Stone Canoe are the two stories themselves, including Rand's published versions, along with new translations and transliterations by Elizabeth Paul, a Mi'kmaq speaker and teacher of the Eskasoni First Nation. Paul provides new English translations, and Mi'kmaq transliterations of Rand's transcripts, as well as notes detailing issues of language and culture. The Stone Canoe also features artwork by Alan Syliboy, a Millbrook First Nation artist. Syliboy's original ink drawings illustrate scenes from the two narratives, employing some of the traditional patterns in Mi'kmaq art, and work visually alongside the translations and Sanger's engagement with the patterns contained in the stories.
Since the Renaissance, liberal education has as its core tradition a Eurocentric multidisciplinary humanism--the study of literature, art, philosophy and history--grounded in ancient Greek and Latin texts. In what may be termed cognitive imperialism, the academy has largely ignored Aboriginal perspectives of humanity. In this volume, Mi'kmaw and non-Mi'kmaw scholars, teachers and educators posit an interdisciplinary approach to explicate and animate a Mi'kmaw Humanities. Drawing on the metaphor of a basket as a multilayered metaphor for engaging postsecondary institutions, these essays reveal historical, educational, legal, philosophical, visual and economic frameworks to develop a knowledge protocol that can direct, transform and enrich conventional Humanities within the complex dynamics of territory, energy, stewardship, alterity and consciousness.
When working with Indigenous people, the helping professions —education, social work, health care and justice — reinforce the colonial lie that Indigenous people need saving. In White Benevolence, leading anti-racism scholars reveal the ways in which white settlers working in these institutions shape, defend and uphold institutional racism, even while professing to support Indigenous people. White supremacy shows up in the everyday behaviours, language and assumptions of white professionals who reproduce myths of Indigenous inferiority and deficit, making it clear that institutional racism encompasses not only high-level policies and laws but also the collective enactment by people within these institutions. In this uncompromising and essential collection, the authors argue that white settler social workers, educators, health-care practitioners and criminal justice workers have a responsibility to understand the colonial history of their professions and their complicity in ongoing violence, be it over-policing, school push-out, child apprehension or denial of health care. The answer isn’t cultural awareness training. What’s needed is radical anti-racism, solidarity and a relinquishing of the power of white supremacy.
History of the Micmac Indians of northeastern North America. Includes descriptions of traditinal social and political systems but focuses primarily on the post-colonization period.
L'sitkuk (pronounced elsetkook) is the original name for the Bear River Mi'kmaw community, which is part of the Mi'kmaw First Nation. Nestled close to the Bear River watershed, this tiny native community is regaining its culture, language and identity after hundreds of years of colonialism and assimilation. Living in the area for thousands of years, they were among the first people in Canada to have continuous contact with non-natives. This book preserves the memory of the elders through oral histories and old photographs, and tells who these people are and how they survived, prospered and sustained one another. The stories of everyday life reflect native values and the strong ideal of interconnectedness in the community. Darlene A. Ricker listened to the stories and learned about the traditions and culture of the closely knit Mi'kmaw community at Bear River. From her interviews with elders and young people, she has drawn this poignant oral history.
