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These books by Indigenous authors are now available in accessible ePub format.
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Deluxe redesign of the Gerald Lampert Award-winning classic.
On the occasion of the press’s 40th anniversary, Brick Books is proud to present the fourth of six new editions of classic books from our back catalogue. This edition of A Really Good Brown Girl features a new Introduction by Lee Maracle, a new Afterword by the author and a new cover and design by the renowned typographer Robert Bringhurst.
First published in 1996, A Really Good Brown Girl is a fierce, honest and courageous account of what it takes to grow into one’s self and one’s Métis heritage in the face of myriad institutional and cultural obstacles. It is an indispensable contribution to Canadian literature.
I am looking at a school picture, grade five, I am smiling easily … I look poised, settled, like I belong. I won an award that year for most improved student. I learned to follow really well. –from “Memoirs of a Really Good Brown Girl”
“No other book so exonerates us, elevates us and at the same time indicts Canada in language so eloquent it almost hurts to hear it.” –Lee Maracle, from the Introduction
Translated from French by Howard Scott
Assi Manifesto is a celebration of the Innu land in the tradition of Joséphine Bacon. This telluric power is reminiscent of Paul Chamberland’s Terre Québec. Natasha Kanapé’s challenge is to name her land, but also to reconcile opposites.
In this collection of poetry, the author engages with the environment, colonialism, anxiety, anger, healing, solitude, and love. “Assi” in Innu means Land. Assi Manifesto is primarily a land of women. If the manifesto is a public space, Assi is a forum of life, a song for those who open their spirit to its mystery.
A collection of letter and prayer poems in which an Indigenous speaker engages with non-Indigenous famous Canadians.
D.A. Lockhart’s stunning and subversive fourth collection gives us the words, thoughts, and experiences of an Anishinaabe guy from Central Ontario and the manner in which he interacts with central aspects and icons of settler Canadian culture. Riffing off Richard Hugo’s 31 Letters and 13 Dreams, the work utilizes contemporary Indigenous poetics to carve out space for often ignored voices in dominant Canadian discourse (and in particular for a response to this dominance through the cultural background of an Indigenous person living on land that has been fundamentally changed by settler culture).
The letter poems comprise a large portion of this collection and are each addressed to specific key public figures–from Sarah Polley to Pierre Berton, k.d. lang to Robertson Davies, Don Cherry to Emily Carr. The second portion of the pieces are prayer poems, which tenderly illustrate hybrid notions of faith that have developed in contemporary Indigenous societies in response to modern and historical realities of life in Canada. Together, these poems act as a lyric whole to push back against the dominant view of Canadian political and pop-culture history and offer a view of a decolonized nation.
Because free double-doubles…
tease us like bureaucratic promises
of medical coverage and housing
not given to black mold and torn-
off siding. Oh Lord, let us sing anew,
in this pre-dawn light, a chorus
that shall not repeat Please Play Again. (from “Roll Up the Rim Prayer”)
In huff, brothers Wind, Huff, and Charles are trying to cope with their father’s abusive whims and their mother’s recent suicide. In a brutal reality of death and addiction, they huff gas and pull destructive pranks. Preyed upon by Trickster and his own fragile psyche, Wind looks for a way out, one that might lead him into his mother’s shadow.
In Stitch, Kylie Grandview is a single mom struggling to make a living as a porn star while dreaming of being on the big screen. She’s painfully aware that she is among the many nameless faces on the Internet, the ones that blip across cyberspace, as her yeast infection, Itchia, reminds her at every turn. But when Kylie is offered the chance at a big break, a series of twisted events lead her down a destructive path, revealing a face no one will forget.
Twelve-year-old Molly was riding her new bicycle on a deserted road when a man in a truck pulled up next to her, saying he was lost. He asked if she could get in and help him back to the highway, and said he could bring her back to her bike after. Molly declined, out of interest for her own safety. The next things Molly remembers are dirt, branches, trees, pain, and darkness.
Molly is now a spirit.
Mustering up some courage, she pieces together her short life for herself and her family while she reassembles her bicycle—the same one that was found thrown into the trees on the side of the road. Juxtaposed with flashes of news, sounds, and videos, Molly’s chilling tale becomes more and more vivid, challenging humanity not to forget her presence and importance.
Contemporary Indigenous theatre in Canada is only thirty-three years old, if one begins counting from the premiere of Maria Campbell’s Jessica in Saskatoon and the establishment of Native Earth Performing Arts in Toronto. Since those contemporaneous events in 1982, the Canadian community of Indigenous theatre artists has grown and inspired one another.Medicine Shows: Indigenous Performance Culture traces the work of a host of these artists over the past three decades, illuminating the connections, the artistic genealogy, and the development of a contemporary Indigenous theatre practice. Neither a history nor a chronicle,Medicine Shows examines how theatre has been used to make medicine, reconnecting individuals and communities, giving voice to the silenced and disappeared, staging ceremony, and honouring the ancestors.
Sales and Market Bullets
For readers of Richard Wagamese’s Medicine Walk
In powerful language that reflects the conflicts between the primitive and the sophisticated, Joan Crate redreams the passions which animated and tormented her famous predecessor. Part white, part Mohawk princess, Pauline Johnson /Tekahionwake would perform her poems first in buckskin, then, after the intermission, in silk.
A picture of the Riel Resistance from one of Canada’s preeminent Métis poets
With a title derived from John A. Macdonald’s moniker for the Métis, The Pemmican Eaters explores Marilyn Dumont’s sense of history as the dynamic present. Combining free verse and metered poems, her latest collection aims to recreate a palpable sense of the Riel Resistance period and evoke the geographical, linguistic/cultural, and political situation of Batoche during this time through the eyes of those who experienced the battles, as well as through the eyes of Gabriel and Madeleine Dumont and Louis Riel.
Included in this collection are poems about the bison, seed beadwork, and the Red River Cart, and some poems employ elements of the Michif language, which, along with French and Cree, was spoken by Dumont’s ancestors. In Dumont’s The Pemmican Eaters, a multiplicity of identities is a strengthening rather than a weakening or diluting force in culture.
The elders in Those Who Know have devoted their lives to preserving the wisdom and spirituality of their ancestors. Despite insult and oppression, they have maintained sometimes forbidden practices for the betterment of not just their people, but all humankind.First published in 1991, Dianne Meili’s book remains an essential portrait of men and women who have lived on the trapline, in the army, in a camp on the move, in jail, in residential schools, and on the reserve, all the while counselling, praying, fasting, healing, and helping to birth further generations.In this 20th anniversary edition of Those Who Know, Meili supplements her original text with new profiles and interviews that further the collective story of these elders as they guide us to a necessary future, one that values Mother Earth and the importance of community above all else.
In this collection of short but powerful two-spirit plays, characters dispel conventional notions of gender and sexuality while celebrating Indigenous understandings. With a refreshing spin, the plays touch on topics of desire, identity, and community as they humorously tackle the colonial misunderstandings of Indigenous people. From a female trickster story centred on erotic lesbian tales to the farcical story about a new nation of Indigenous people called the Nation of Mischief, this collection creates a space to explore what it means to be queer and Indigenous.
The generation to which Joe and Josephine Crowshoe belonged spanned more than the length of their lifetimes. That generation fought heroically in world wars and at the same time raised children under a paternalistic federal regime that denied both a culture and a heritage. The Crowshoes regained their heritage and shared it with the larger community, gaining respect from all the people with whom they were in contact and becoming articulate representatives and the holders of stories, legends, and customs. The interviews in Weasel Tail track not just their personal stories but the stories of a people who insisted on being recognized and a culture born out of the land of southern Alberta. Paralleling the interviews, Mike Ross has included historical photographs and documentation of a world and people who are a rich part of Alberta’s history.