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Edward Curtis saw his job as that of creating a photographic record of “the vanishing race of the North American Indian.” His work therefore became as much a projection of colonial attitudes upon aboriginal peoples as it was an authentic record of their lives.
The Edward Curtis Project began when the Presentation House Theatre commissioned Marie Clements to write a play that would stage the issues raised by Curtis’ monumental but controversial achievement—to dramatize not only the creation of his twenty-volume photographic and ethnographic epic and the enormous commitment, unwavering vision, sacrifice, poverty and ultimate disappointment it represented for the photographer, but also the devastating legacy that his often misrepresentative and imposed vision had on the lives of the people he touched.
Upon receiving the commission, Marie Clements immediately asked photojournalist Rita Leistner to create a parallel photographic investigation of Curtis’ work—to question the practice of documentary photography with the very medium under scrutiny. After two years of retracing Curtis’ footsteps, travelling to First Nations communities throughout North America, Clements finally felt that between them: “We were making our own pictures out of our own beliefs and they were adding up. We were inside the lies and beauty of history, of gender and class, we were making a case for the future.”
This collaborative work of two artists, to take Curtis’ photographs to heart and to see who and what might live inside them today, resulted in a profoundly moving new drama by Marie Clements, and a spectacular contemporary photo exhibit by Rita Leistner. Published together here, they illustrate the trauma that the notion of a “vanishing race” has inflicted on an entire people, and celebrate the triumph of a future in which North American First Nations communities “are everywhere and it is beautiful.”
A story for children by Kwantlen storyteller and award-winning poet Joseph Dandurand.The Girl Who Loved the Birds is the third in a series of Kwantlen legends by award-winning author Joseph Dandurand, following The Sasquatch, the Fire and the Cedar Baskets and A Magical Sturgeon.Accompanied by beautiful gouache illustrations by Kwantlen artist Elinor Atkins, this tender children’s story follows a young Kwantlen girl who shares her life with the birds of the island she calls home. Collecting piles of sticks and moss for the builders of nests, sharing meals with the eagles and owls, the girl forms a lifelong bond with her feathered friends, and soon they begin to return her kindness.Written with Dandurand’s familiar simplicity and grace, The Girl Who Loved the Birds is a striking story of kinship and connection.
The Land We Are is a stunning collection of writing and art that interrogates the current era of reconciliation in Canada. Using visual, poetic, and theoretical language, the contributors approach reconciliation as a problematic narrative about Indigenous-settler relations, but also as a site where conversations about a just future must occur. The result of a four-year collaboration between artists and scholars engaged in resurgence and decolonization, The Land We Are is a moving dialogue that blurs the boundaries between activism, research, and the arts.
Contributors: Jordan Abel, Leah Decter, Jonathan Dewar, David Garneau, Ayumi Goto, Allison Hargreaves, Gabrielle L’Hirondelle Hill, Jaimie Isaac, David Jefferess, Layli Long Soldier, The New BC Indian Art and Welfare Society Collective, Sophie McCall, Peter Morin, Skeena Reece, Dylan Robinson, Sandra Semchuk, Adrian Stimson, Clement Yeh, and Keren Zaiontz.
A spellbinding novel celebrating Indigenous sensuality; the first erotic novel written by an Indigenous woman in French.
When it was first published in Quebec, The Lover, The Lake was heralded as the first erotic novel written by an Indigenous woman in French. Today, as it is translated into English for the first time, author Virginia Pesemapeo Bordeleau would rather call it a celebration of sensuality, another first. At a time when Indigenous peoples were being dispossessed of their land and history as well as their relationship to the body, the love explored by Wabougouni and Gabriel is an act of defiance. Their intimate connection plays out on the shores of Lake Abitibi in an affair as turbulent and unfathomable as the lake itself.
“The aim here is to break free of the bonds of wounds the priests’ abuse has left on our bodies and souls, wounds linked to loss–of land, of intimate spaces, of identity both as an individual and community member, of sexual identity, of delight in the body, of innocence and the uncomplicated nature of lovemaking. My hope is that this novel will serve to unearth the seed of joy buried deep in our culture, still profoundly alive . . . The Lover, the Lake shows us that we are not just suffering and victims: we can also be pleasure.” — Virginia Pesemapeo Bordeleau, from the prologue
Winner of the 2017 Governor General’s Literary Award (Young People’s Literature – Text)
Winner of the 2017 Kirkus Prize
Winner of the 2018 Sunburst Award
Winner of the 2018 Amy Mathers Teen Book Award
Winner of the 2018 Burt Award for First Nations, Inuit and Métis Young Adult Literature
Just when you think you have nothing left to lose, they come for your dreams.
Humanity has nearly destroyed its world through global warming, but now an even greater evil lurks. The Indigenous people of North America are being hunted and harvested for their bone marrow, which carries the key to recovering something the rest of the population has lost: the ability to dream. In this dark world, Frenchie and his companions struggle to survive as they make their way up north to the old lands. For now, survival means staying hidden – but what they don’t know is that one of them holds the secret to defeating the marrow thieves.
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.
George Ryga Award for Social Award: Jordan Abel, The Place of Scraps (Finalist)
BC Book Prize, Poetry: Jordan Abel, The Place of Scraps (Winner)
The Place of Scraps revolves around Marius Barbeau, an early-twentieth-century ethnographer, who studied many of the First Nations cultures in the Pacific Northwest, including Jordan Abel’s ancestral Nisga’a Nation. Barbeau, in keeping with the popular thinking of the time, believed First Nations cultures were about to disappear completely, and that it was up to him to preserve what was left of these dying cultures while he could. Unfortunately, his methods of preserving First Nations cultures included purchasing totem poles and potlatch items from struggling communities in order to sell them to museums. While Barbeau strove to protect First Nations cultures from vanishing, he ended up playing an active role in dismantling the very same cultures he tried to save.
Drawing inspiration from Barbeau’s canonical book Totem Poles, Jordan Abel explores the complicated relationship between First Nations cultures and ethnography. His poems simultaneously illuminate Barbeau’s intentions and navigate the repercussions of the anthropologist’s actions.
Through the use of erasure techniques, Abel carves out new understandings of Barbeau’s writing – each layer reveals a fresh perspective, each word takes on a different connotation, each letter plays a different role, and each punctuation mark rises to the surface in an unexpected way. As Abel writes his way ever deeper into Barbeau’s words, he begins to understand that he is much more connected to Barbeau than he originally suspected.
This debut poetry collection from Lisa Bird-Wilson reflects on the legacy of the residential school system: the fragmentation of families and histories, with blows that resonate through the generations.Inspired by family and archival sources, Bird-Wilson assembles scraps of a history torn apart by colonial violence. The collection takes its name from the federal government’s complex organizational structure of residential schools archives, which are divided into “black files” and “red files.” In vignettes as clear as glass beads, her poems offer affection to generations of children whose presence within the historic record is ghostlike, anonymous and ephemeral.The collection also explores the larger political context driving the mechanisms that tore apart families and cultures, including the Sixties Scoop. It depicts moments of resistance, both personal and political, as well as official attempts at reconciliation: “I can hold in the palm of my right hand / all that I have left: one story-gift from an uncle, / a father’s surname, treaty card, Cree accent echo, metal bits, grit– / and I will still have room to cock a fist.”The Red Files concludes with a fierce hopefulness, embracing the various types of love that can begin to heal the traumas inflicted by a legacy of violence.
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’kmaqthe 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.
The Unnatural and Accidental Women is a surrealist dramatization of a thirty-year murder case involving many mysterious deaths in the “Skid Row” area of Vancouver. All the victims were found dead with a blood-alcohol reading far beyond safe levels, and all were last seen in the company of Gilbert Paul Jordan, who frequented the city’s bars preying on primarily middle-aged Native women. The coroner’s reports listed the cause of death of many of these women as “unnatural and accidental.”
Marie Clements reconstructs the lives of these women as shaped by lost connections—to loved ones, to the land, to a way of life—lives of at times desperate, at times tender yearning for ties of communication, belonging and shelter gone dead. These are precariously vulnerable lives, so easily drawn to their end by the heat and light of a flame, lives that thirst for an end of searching in forgetfulness.
In this poetry book, David Groulx seamlessly weaves the spiritual with the ordinary and the present with the powerful voices of the past. He speaks for the spirit, determination, and courage of Aboriginal people, compelling readers to confront cruel reality with his sincere and inspiring vision. Author’s poetic power renders an honest and painful perception of Aboriginal life with strong voice against prejudice and injustice.
BC Book Prize, Non-Fiction, Bev Sellars, They Called Me Number One (Finalist)
Burt Award for First Nations, Métis, and Inuit Literature: Bev Sellars, They Called Me Number One (Third Prize winner)
Like thousands of Aboriginal children in Canada, and elsewhere in the colonized world, Xatsu’ll chief Bev Sellars spent part of her childhood as a student in a church-run residential school.
These institutions endeavored to “civilize” Native children through Christian teachings; forced separation from family, language, and culture; and strict discipline. Perhaps the most symbolically potent strategy used to alienate residential school children was addressing them by assigned numbers only—not by the names with which they knew and understood themselves.
In this frank and poignant memoir of her years at St. Joseph’s Mission, Sellars breaks her silence about the residential school’s lasting effects on her and her family—from substance abuse to suicide attempts—and eloquently articulates her own path to healing. Number One comes at a time of recognition—by governments and society at large—that only through knowing the truth about these past injustices can we begin to redress them.
Simultaneously heartbreaking and heartwarming, This is How We Got Here follows a close-knit family as they deal with an unexpected loss. A mother, father, aunt, and uncle must learn how to move forward after the trauma and re-learn how to interact with one another with forgiveness, humour, and love.
It’s been a year since Paul and Lucille’s son Craig died by suicide, and their once-solid family bonds are starting to break down. While the now-separated couple tries to honour their son, Lucille’s sister Liset and her husband Jim refuse to discuss their nephew. The ties that keep the four together as sisters, best friends, and spouses are strained by grief and guilt… until a visit from a fox changes everything.
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.
“Thoughts and Other Human Tendencies” is a poetry collection where stories of Aboriginal experiences are distilled into feelings and thoughts that are universal. Reneltta Arluk weaves the traditional and the contemporary together through the eyes of a young Aboriginal woman. She draws from the Aboriginal tradition of praising the land and the spirit, the realities of Aboriginal culture, and the concept of feminine individuality. Her poems, both sacred and secular, are written with the passions of anger, grief, and love, at once tender and furious. She celebrates the everyday acts, rituals, and stories that draw people together across the years and across the distances of cultural dispersion. Here are tales of love, betrayal, courage, defeat, acceptance, loss, grief, passion, delight, courting, coming of age, birth and death, youth and old age, hunting and surviving. The poems are united by the history of her ancestors and the ongoing struggle to define what it means to be a tribal member, an Aboriginal, and a woman in the twenty first century.
Everyone knows everyone’s business in the small fishing community of Kitsum. So when young Brenda Joe fears she might be pregnant, she also worries that rumours will spread quickly. Things look up when Brenda’s favourite aunt, Monica returns to Kitsum for Christmas, although she is preoccupied with her own relationship problems. It’s become clear to her that the white man she’s been living with in Vancouver sees her as his ?Indian Princess,? his own exotic arm candy, and she’s had enough. When she learns about Brenda?s secret relationship with a local man, Monica is appalled and goes to set him straight. But is there more to this attractive loner and his hard-partying relations than meets the eye? Come spring, amid their secrets and betrayals, each family member will be tempted down to the water to collect herring eggs from artfully placed hemlock branches. The question is, will they be able to face one another?
Three Young Native American sisters and their mother board a bus bound for Los Angeles, leaving home as part of a 1950s government mandate to relocate reserve Indians to urban centres. This assimilationist policy was one focus of Métis playwright Marie Clements’s research when she was commissioned to create a new play for the tenth anniversary of the Native Voices series at the Autry National Center, Los Angeles.
Clements dramatizes the emotional, psychological and social repercussions of this, and subsequent, bureaucratic incursions into the girls’ lives. Their arrival in California takes a tragic turn when their mother is suddenly killed and the girls are arbitrarily placed in different foster homes, never to see each other again.
We follow Janey, Miranda and Jessie as they lead very disparate adult lives: Janey, a troubled vagrant; Miranda, a burgeoning actress fighting typecasting in Hollywood; Jessie, an idealist physician who’s married to a medical colleague. As it was bureaucratic policy that had dismantled their secure family unit and sent each girl into the unknown, so too did a government paper ultimately bring them together, if only symbolically. Clements casts the sisters’ narrative against the backdrop of another historical injustice: the forced sterilization of thousands of Native women in the 1970s, a practice that was only abolished in 1981.
Clements’s play is a compelling, and poetic, investigation of the coldly bureaucratic machinations that have, throughout history, attempted to facilitate the disappearance of Native people. Though Tombs of the Vanishing Indian focuses on specific policies and locations, it speaks eloquently to broader themes of Aboriginal displacement. There are, indeed, echoes of Canadian policy aimed at the dissolution of First Nations families and culture: the potlatch ban, residential schools and the ban on Native language, whose profoundly damaging ramifications are our shared legacy.
Cast of 4 women and 3 men.