Eastern Encounters releases early Canadian women writers from a simple focus on autobiography and racial politics and interrogates their specific and sophisticated Asian influences. With a compelling reconstruction of historical context, Ganz has created perhaps the first book in a much-needed series that will revisit Canadian nationalism through the important cultural exchanges she examines. Though shaped with an Asian readership in mind, Eastern Encounters is an important work for all who wish to challenge the notion that Judeo-Christian traditions almost exclusively shaped early Canadian discourse.

This book provides case-studies of how teachers and practitioners have attempted to develop more effective ‘experiential learning’ strategies in order to better equip students for their voluntary engagements in communities, working for sustainable peace and a tolerant society free of discrimination. All chapters revolve around this central theme, testing and trying various paradigms and experimenting with different practices, in a wide range of geographical and historical arenas. They demonstrate the innovative potentials of connecting know-how from different disciplines and combining experiences from various practitioners in this field of shaping historical memory, including non-formal and formal sectors of education, non-governmental workers, professionals from memorial sites and museums, local and global activists, artists, and engaged individuals. In so doing, they address the topic of collective historical traumas in ways that go beyond conventional classroom methods. Interdisciplinary in approach, the book provides a combination of theoretical reflections and concrete pedagogical suggestions that will appeal to educators working across history, sociology, political science, peace education and civil awareness education, as well as memory activists and remembrance practitioners.

This volume of essays and translations analyzes the prodigious and wide-ranging output of Keijiro Suga. Based in Japan, Keijiro Suga's works are wide-ranging and multilingual. His volumes of poetry have been shortlisted for a range of poetry prizes, and he was awarded the 2011 Yomiuri Shinbun Prize for Travel writing. He has translated dozens of books and has authored or co-authored more than fifteen other books across various genres. He is, by his own introduction, a poet first, but is also a prolific book reviewer, an astute theorist, and an insightful critic. His presence and contributions have been profound in many countries around the globe.

This accessible and unusually wide-ranging book is essential reading for anyone interested in postcolonial and African American women's writing. It provides a valuable gender and culture inflected critical introduction to well established women writers: Toni Morrison, Alice Walker, Margaret Atwood, Suniti Namjoshi, Bessie Head, and others from the U.S.A., India, Africa, Britain, Australia, New Zealand and introduces emergent writers from South East Asia, Cyprus and Oceania. Engaging with and clarifying contested critical areas of feminism and the postcolonial; exploring historical background and cultural context, economic, political, and psychoanalytic influences on gendered experience, it provides a cohesive discussion of key issues such as cultural and gendered identity, motherhood, mothertongue, language, relationships, women's economic constraints and sexual politics.

This Biographical Dictionary describes the lives, works and aspirations of more than 150 women and men who were active in, or part of, women’s movements and feminisms in Central, Eastern and South Eastern Europe. Thus, it challenges the widely held belief that there was no historical feminism in this part of Europe. These innovative and often moving biographical portraits not only show that feminists existed here, but also that they were widespread and diverse, and included Romanian princesses, Serbian philosophers and peasants, Latvian and Slovakian novelists, Albanian teachers, Hungarian Christian social workers and activists of the Catholic women’s movement, Austrian factory workers, Bulgarian feminist scientists and socialist feminists, Russian radicals, philanthropists, militant suffragists and Bolshevik activists, prominent writers and philosophers of the Ottoman era, as well as Turkish republican leftist political activists and nationalists, internationally recognized Greek feminist leaders, Estonian pharmacologists and science historians, Slovenian ‘literary feminists,’ Czech avant-garde painters, Ukrainian feminist scholars, Polish and Czech Senate Members, and many more. Their stories together constitute a rich tapestry of feminist activity and redress a serious imbalance in the historiography of women’s movements and feminisms.

Study describes in chronological order how the various trade ornaments (material culture) were used from initial contact to circa 1900 by representative tribes of the seven major native groups of Canada. Based on extensive search of published and manuscript sources, supplemented by examination of historical paintings, photographs and ethnographical specimens.

A Lost Lady is a novel by American author Willa Cather, first published in 1923. It centers on Marian Forrester, her husband Captain Daniel Forrester, and their lives in the small western town of Sweet Water, along the Transcontinental Railroad. However, it is mostly told from the perspective of a young man named Niel Herbert, as he observes the decline of both Marian and the West itself, as it shifts from a place of pioneering spirit to one of corporate exploitation. Exploring themes of social class, money, and the march of progress, A Lost Lady was praised for its vivid use of symbolism and setting, and is considered to be a major influence on the works of F. Scott Fitzgerald. It has been adapted to film twice, with a film adaptation being released in 1924, followed by a looser adaptation in 1934, starring Barbara Stanwyck. A Lost Lady begins in the small railroad town of Sweet Water, on the undeveloped Western plains. The most prominent family in the town is the Forresters, and Marian Forrester is known for her hospitality and kindness. The railroad executives frequently stop by her house and enjoy the food and comfort she offers while there on business. A young boy, Niel Herbert, frequently plays on the Forrester estate with his friend. One day, an older boy named Ivy Peters arrives, and shoots a woodpecker out of a tree. He then blinds the bird and laughs as it flies around helplessly. Niel pities the bird and tries to climb the tree to put it out of its misery, but while climbing he slips, and breaks his arm in the fall, as well as knocking himself unconscious. Ivy takes him to the Forrester house where Marian looks after him. When Niel wakes up, he's amazed by the nice house and how sweet Marian smells. He doesn't't see her much after that, but several years later he and his uncle, Judge Pommeroy, are invited to the Forrester house for dinner. There he meets Ellinger, who he will later learn is Mrs. Forrester's lover, and Constance, a young girl his age.

This is the Final Report of Canada's Truth and Reconciliation Commission and its six-year investigation of the residential school system for Aboriginal youth and the legacy of these schools. This report, the summary volume, includes the history of residential schools, the legacy of that school system, and the full text of the Commission's 94 recommendations for action to address that legacy. This report lays bare a part of Canada's history that until recently was little-known to most non-Aboriginal Canadians. The Commission discusses the logic of the colonization of Canada's territories, and why and how policy and practice developed to end the existence of distinct societies of Aboriginal peoples. Using brief excerpts from the powerful testimony heard from Survivors, this report documents the residential school system which forced children into institutions where they were forbidden to speak their language, required to discard their clothing in favour of institutional wear, given inadequate food, housed in inferior and fire-prone buildings, required to work when they should have been studying, and subjected to emotional, psychological and often physical abuse. In this setting, cruel punishments were all too common, as was sexual abuse. More than 30,000 Survivors have been compensated financially by the Government of Canada for their experiences in residential schools, but the legacy of this experience is ongoing today. This report explains the links to high rates of Aboriginal children being taken from their families, abuse of drugs and alcohol, and high rates of suicide. The report documents the drastic decline in the presence of Aboriginal languages, even as Survivors and others work to maintain their distinctive cultures, traditions, and governance. The report offers 94 calls to action on the part of governments, churches, public institutions and non-Aboriginal Canadians as a path to meaningful reconciliation of Canada today with Aboriginal citizens. Even though the historical experience of residential schools constituted an act of cultural genocide by Canadian government authorities, the United Nation's declaration of the rights of aboriginal peoples and the specific recommendations of the Commission offer a path to move from apology for these events to true reconciliation that can be embraced by all Canadians.