Canadian wilderness seems a self-evident entity, yet, as this volume shows in vivid historical detail, wilderness is not what it seems. In Temagami’s Tangled Wild, Jocelyn Thorpe traces how struggles over meaning, racialized and gendered identities, and land have made the Temagami area in Ontario into a site emblematic of wild Canadian nature, even though the Teme-Augama Anishnabai have long understood the region as their homeland rather than as a wilderness. Eloquent and accessible, this engaging history challenges readers to acknowledge the embeddedness of colonial relations in our notions of wilderness, and to reconsider our understanding of the wilderness ideal.
The supposed extinction of the Indigenous Beothuk people of Newfoundland in the early nineteenth century is a foundational moment in Canadian history. Increasingly under scrutiny, non-Indigenous perceptions of the Beothuk have had especially dire and far-reaching ramifications for contemporary Indigenous people in Newfoundland and Labrador. Tracing Ochre reassesses popular beliefs about the Beothuk. Placing the group in global context, Fiona Polack and a diverse collection of contributors juxtapose the history of the Beothuk with the experiences of other Indigenous peoples outside of Canada, including those living in former British colonies as diverse as Tasmania, South Africa, and the islands of the Caribbean. Featuring contributions of Indigenous and non-Indigenous thinkers from a wide range of scholarly and community backgrounds, Tracing Ochre aims to definitively shift established perceptions of a people who were among the first to confront European colonialism in North America.
Canadian national identity is bound to the idea of a Great White North. Images of snow, wilderness, and emptiness seem innocent, yet this path-breaking volume shows they contain the seeds of contemporary racism. Rethinking the Great White North moves the idea of whiteness to the centre of debates about Canadian history, geography, and identity. Informed by critical race theory and the insight that racism is geographical as well as historical and cultural, the contributors trace how notions of race, whiteness, and nature helped shape Canada’s identity as a white country in travel writing and treaty making; scientific research and park planning; and within small towns, cities, and tourist centres. These nuanced explorations of diverse historical geographies of nature not only revisit the past: they offer a new vocabulary for contemporary debates on Canada’s role in the North and the nature of multiculturalism.
In 1926, Harold Keltner, a YMCA Boys Work secretary from St. Louis, and Joe Friday, a member of the Canadian Ojibwe First Peoples, channeled white middle-class fascination with Native Americans into what became the Y-Indian Guides youth program, engaging over a half million participants across the nation at the height of its 77-year history. Intended to soften the stereotypical stern father, the program traced a complicated thread of American history, touching upon themes of family, race, class, and privilege. The Y-Indian Guides was a father-son (and later parent-child) program that encouraged real and enduring bonds through play and an authentic appreciation of family. While “playing Indian” seemed harmless to most participants during the program’s heyday, Paul Hillmer and Ryan Bean demonstrate the problematic nature of its methods. In the process of seeking to admire and emulate Indigenous Peoples, Y-Indian Guide participants often misrepresented American Indians and reinforced harmful stereotypes. Ultimately, this history demonstrates many ways in which American culture undermines and harms its Indigenous communities.
Despite the popular assumption that wildlife conservation is a recent phenomenon, it emerged over a century and a half ago in an era more closely associated with wildlife depletion than preservation. In Wildlife, Conservation, and Conflict in Quebec, Darcy Ingram explores the combination of NGOs, fish and game clubs, and state-administered leases that formed the basis of a unique system of wildlife conservation in North America. Inspired by a longstanding belief in progress, improvement, and social order based on European as well as North American models, this system effectively privatized Quebec’s fish and game resources, often to the detriment of commercial and subsistence hunters and fishers.
Temagami’s Tangled Wild traces the processes and power relationships through which the Temagami area of northeastern Ontario has become emblematic of Canadian wilderness. In this sophisticated analysis, Jocelyn Thorpe uncovers how struggles over meaning, racialized and gendered identities, and land have made Temagami a site of wild Canadian nature. Despite the fact that the Teme-Augama Anishnabai have for many generations understood the region as their homeland rather than as a wilderness, the forestry and tourism industries, as well as Canadian law, have refused to acknowledge this claim. Instead, the concept of wilderness has been employed to aid in Aboriginal dispossession and to create a home for non-Aboriginal Canadians on Native land. An eloquent critique and engaging history, Temagami’s Tangled Wild challenges readers to acknowledge how colonial relations are embedded in our notions of wilderness, and to reconsider our understanding of the wilderness ideal.
This book examines the challenges and possibilities of conducting cultural environmental history research today. Disciplinary commitments certainly influence the questions scholars ask and the ways they seek out answers, but some methodological challenges go beyond the boundaries of any one discipline. The book examines: how to account for the fact that humans are not the only actors in history yet dominate archival records; how to attend to the non-visual senses when traditional sources offer only a two-dimensional, non-sensory version of the past; how to decolonize research in and beyond the archives; and how effectively to use sources and means of communication made available in the digital age. This book will be a valuable resource for those interested in environmental history and politics, sustainable development and historical geography.
In this provocative new book, Margaret M. Bruchac, an Indigenous anthropologist, turns the word savage on its head. Savage Kin explores the nature of the relationships between Indigenous informants, such as Gladys Tantaquidgeon (Mohegan), Jesse Cornplanter (Seneca), and George Hunt (Tlingit), and early twentieth-century anthropological collectors, such as Frank Speck, Arthur C. Parker, William N. Fenton, and Franz Boas. This book reconceptualizes the intimate details of encounters with Native interlocutors who by turns inspired, facilitated, and resisted the anthropological enterprise. Like other texts focused on this era, Savage Kin features some of the elite white men credited with salvaging material that might otherwise have been lost. Unlike other texts, this book highlights the intellectual contributions and cultural strategies of unsung Indigenous informants without whom this research could never have taken place. These bicultural partnerships transgressed social divides and blurred the roles of anthropologist/informant, relative/stranger, and collector/collected. Yet these stories were obscured by collecting practices that separated people from objects, objects from communities, and communities from stories. Bruchac’s decolonizing efforts include “reverse ethnography”—painstakingly tracking seemingly unidentifiable objects, misconstrued social relations, unpublished correspondence, and unattributed field notes—to recover this evidence. Those early encounters generated foundational knowledges that still affect Indigenous communities today. Savage Kin also contains unexpected narratives of human and other-than-human encounters—brilliant discoveries, lessons from ancestral spirits, prophetic warnings, powerful gifts, and personal tragedies—that will move Native and non-Native readers alike.
Gives a historical account of the cultural, economic and political developments of the Temagami Forest Reserve in northern Ontario. Discusses federal-provincial efforts to reconcile conflicts between government land use policy and those of the Temagami Objiway Indians and the conservationists.
