Indigenous Science

Several years ago, ecologist Lauren E. Oakes set out from California for Alaska's old-growth forests to hunt for a dying tree: the yellow-cedar. With climate change as the culprit, the death of this species meant loss for many Alaskans. Oakes and her research team wanted to chronicle how plants and people could cope with their rapidly changing world. Amidst the standing dead, she discovered the resiliency of forgotten forests, flourishing again in the wake of destruction, and a diverse community of people who persevered to create new relationships with the emerging environment.

In arresting, but harrowing, prose, James Daschuk examines the roles that Old World diseases, climate, and, most disturbingly, Canadian politics—the politics of ethnocide—played in the deaths and subjugation of thousands of Indigenous people in the realization of Sir John A. Macdonald’s “National Dream.” It was a dream that came at great expense: the present disparity in health and economic well-being between Indigenous and non-Indigenous populations, and the lingering racism and misunderstanding that permeates the national consciousness to this day.

In Colonizing Paradise, historian Jefferson Dillman charts the broad spectrum of sentiments that British citizens and travelers held regarding their colonial possessions in the West Indies. Because British sentiments in the Caribbean located danger and evil not just in indigenous populations but in Spanish Catholics as well, Dillman’s work begins with the arrival of Spanish explorers and conquistadors. Colonizing Paradise spans the arrival of English ships and continues through the early nineteenth century and the colonial era.

In Makasing, the Adanadi ceremony is a nearly universal rite of passage into adulthood. It binds the recipient to their chosen Path animal and, in some cases, bestows upon them a supernatural gift. For most, it is a ceremony focused on that single individual, surrounded by family and loved ones. But Niya and Tusika are not your average citizens of Cahokia. Best friends with a bond that goes beyond sisterhood, the two young women have chosen to undergo the ceremony together. But each of them brings with them their own secrets and burdens. Niya comes from a modest background and her family ...

Long before the indigenous people of southeastern North America first encountered Europeans and Africans, they established communities with clear social and political hierarchies and rich cultural traditions. Award-winning historian Gregory D. Smithers brings this world to life in Native Southerners, a sweeping narrative of American Indian history in the Southeast from the time before European colonialism to the Trail of Tears and beyond.

On a winter morning in 1990, Senator Byron Dorgan of North Dakota picked up the Bismarck Tribune. On the front page, a small girl gazed into the distance, shedding a tear. The headline: Foster home children beaten - and nobody's helping. Dorgan, who had been working with American Indian tribes to secure resources, was distressed. He flew to the Standing Rock Indian Reservation to meet with five-year-old Tamara and her grandfather. They became friends. Then she disappeared. And he would search for her for decades until they finally found each other again.

Born to a Secwepemc father and Jewish-Irish mother, Julian Brave Noisecat’s childhood was full of contradictions. Despite living in the urban Native community of Oakland, California, he was raised primarily by his white mother. He was a competitive powwow dancer, but asked his father to cut his hair short, fearing that his white classmates would call him a girl if he kept it long. When his father, tormented by an abusive and impoverished rez upbringing, eventually left the family, Noisecat was left to make sense of his Indigenous heritage and identity on his own.

After One Hundred Winters confronts the harsh truth that the United States was founded on the violent dispossession of Indigenous people and asks what reconciliation might mean in light of this haunted history. In this timely and urgent book, settler historian Margaret Jacobs tells the stories of the individuals and communities who are working together to heal historical wounds - and reveals how much we have to gain by learning from our history instead of denying it.

In this collection of deeply insightful and powerful essays, Chelsea Watego examines the ongoing and daily racism faced by First Nations peoples in so-called Australia. Rather than offer yet another account of ‘the Aboriginal problem’, she theorises a strategy for living in a society that has only ever imagined Indigenous peoples as destined to die out. Drawing on her own experiences and observations of the operations of the colony, she exposes the lies that settlers tell about Indigenous people.

Learning Native Wisdom explains why achieving a sustainable culture is more important than any other challenge we face today. Although there are many measures of a society's progress, Holthaus warns that only a shift away from our current culture of short-term abundance, founded on a belief in infinite economic growth, will represent true advancement. In societies that value the longevity of people, culture, and the environment, subsistence and spirituality soon become closely allied with sustainability.

One of the most definitive accounts of the training and work of a Pipe Carrier, I Send a Voice is a gripping first-person account inside a Native American sweat lodge ceremony. Evelyn Eaton writes of her resolve to become worthy of participating in this healing ritual as she embraces the whole length of "the hero's journey." Through tests and ordeals inside and outside of the lodge while following the shamanic spiritual path, she arrives at her ultimate request—a healing pipe of her own.

The Natchez Indians: A History to 1735 is the story of the Natchez Indians as revealed through accounts of Spanish, English, and French explorers, missionaries, soldiers, and colonists, and in the archaeological record. Because of their strategic location on the Mississippi River, the Natchez Indians played a crucial part in the European struggle for control of the Lower Mississippi Valley.

“I love food” Nakkiah Lui says, and in the next breath whispers “so give us back our land”. In First Eat, a confrontational, raw and highly personal exploration of food politics, power and body sovereignty, Nakkiah Lui asks how our meals would look different if First Nations people owned the land from which the food came. First Eat is about more than just food, it’s an aural feast for a rich future.

This first comprehensive work on women in pre-Columbian cultures describes gender roles and relationships in the Americas from 12,000 B.C. to the A.D. 1500s. Utilizing many key archaeological works, Karen Olsen Bruhns and Karen E. Stothert redress some of the long-standing male bias in writing about ancient Native American lifeways. The authors pay particular attention to the problems of interpreting archaeological remains and the uses of historic and ethnographic evidence in reconstructing the past.

Right Story, Wrong Story describes how our relationship with land is inseparable from how we relate to each other. This book is a sequence of thought experiments, which are, as Yunkaporta writes, ‘crowd-sourced narratives where everybody’s contribution to the story, no matter how contradictory, is honoured and included…the closest thing I can find in the world to the Aboriginal collective process of what we call “yarning”.’

For thousands of years two distinct cultures evolved unaware of one another’s existence. Separated by what one culture called The Great Sea and known to the other as the Atlantic Ocean, the course of each culture’s future changed irreversibly 400 years ago.

The Raven is as much a paradoxical creature as he is important in the myths of many native cultures. The central character of these stories, the Raven is considered the benevolent creator, filling the world with beauty and harmony, the master mind behind all that is good and looked upon with warm admiration. On the other hand, he is often viewed as a malevolent conniving, scheming trickster with self-gratification as his only goal.

Hoy en día en Estados Unidos hay más de quinientas naciones indígenas reconocidas por el Gobierno federal que comprenden casi tres millones de personas, descendientes de los quince millones de nativos que habitaban esas tierras. El programa genocida que los colonos desarrollaron durante siglos ha sido omitido, en gran medida, de la historia, pero, ahora, por primera vez, la historiadora y activista Roxanne Dunbar-Ortiz nos ofrece una historia de Estados Unidos contada desde la perspectiva de los pueblos indígenas.

A creature of myth and magic emerging from the mist-shrouded forests of the Northwest, Coyote appears as a creator, messenger, hero, trickster, fool, or shapeshifter. Always on the lookout for fun, mischief, or the opportunity to help humans, Coyote’s encounters with gods, demons and the supernatural bring to life the rich cultural traditions of the Northwest peoples.

“It can start with a knock on the door one morning. It is the local Indian agent, or the parish priest, or, perhaps, a Mounted Police officer.” So began the school experience of many Indigenous children in Canada for more than a hundred years, and so begins the history of residential schools prepared by the Truth and Reconciliation Commission of Canada (TRC).