True story of how the North West Mounted Police prosecuted Jack Fiddler and other members of his clan for murder as a result of shamanistic activities in 1907. Also a history of 300 years of clan life in the northern bush of Manitoba and how they were affected by the white traders, commissioners, missionaries, and police.

Explore the past 150 years through the eyes of Indigenous creators in this groundbreaking graphic novel anthology. Beautifully illustrated, these stories are an emotional and enlightening journey through Indigenous wonderworks, psychic battles, and time travel. See how Indigenous peoples have survived a post-apocalyptic world since Contact. This is one of the 200 exceptional projects funded through the Canada Council for the Arts’ New Chapter initiative. With this $35M initiative, the Council supports the creation and sharing of the arts in communities across Canada.

An examination of the role of windigo narratives among the Algonquian peoples of North American and how those narratives were influenced through colonialism.

"In these two volumes, which replace the Reader's Guide to Canadian History, experts provide a select and critical guide to historical writing about pre- and post-Confederation Canada, with an emphasis on the most recent scholarship" -- Cover.

A powerful, raw and eloquent memoir about the abuse former First Nations chief Edmund Metatawabin endured in residential school in the 1960s, the resulting trauma, and the spirit he rediscovered within himself and his community through traditional spirituality and knowledge. After being separated from his family at age 7, Metatawabin was assigned a number and stripped of his Indigenous identity. At his residential school--one of the worst in Canada--he was physically and emotionally abused, and was sexually abused by one of the staff. Leaving high school, he turned to alcohol to forget the trauma. He later left behind his wife and family, and fled to Edmonton, where he joined a First Nations support group that helped him come to terms with his addiction and face his PTSD. By listening to elders' wisdom, he learned how to live an authentic First Nations life within a modern context, thereby restoring what had been taken from him years earlier. Metatawabin has worked tirelessly to bring traditional knowledge to the next generation of Indigenous youth and leaders, as a counsellor at the University of Alberta, Chief in his Fort Albany community, and today as a youth worker, First Nations spiritual leader and activist. His work championing Indigenous knowledge, sovereignty and rights spans several decades and has won him awards and national recognition. His story gives a personal face to the problems that beset First Nations communities and fresh solutions, and untangles the complex dynamics that sparked the Idle No More movement. Haunting and brave, Up Ghost River is a necessary step toward our collective healing.

"The writing of Duncan Campbell Scott has long represented a sympathetic understanding of Canada's Native peoplesÑperhaps mistakenly so, however, as in his work as a bureaucrat, Scott put in place white paternalistic policies that Native peoples resist to this day. Floating Voice examines Scott's contradictions, with renewed consideration of his best ÒIndianÓ fiction and poetry ."

For more than a century, the vast lands of Northern Ontario have been shared among the governments of Canada, Ontario, and the First Nations who signed Treaty No. 9 in 1905. For just as long, details about the signing of the constitutionally recognized agreement have been known only through the accounts of two of the commissioners appointed by the Government of Canada. Treaty No. 9 provides a truer perspective on the treaty by adding the neglected account of a third commissioner and tracing the treaty's origins, negotiation, explanation, interpretation, signing, implementation, and recent commemoration.

A manifesto for the future of Indigenous Education in Canada In Reclaiming Anishinaabe Law Leo Baskatawang traces the history of the neglected treaty relationship between the Crown and the Anishinaabe Nation in Treaty #3, and the Canadian government’s egregious failings to administer effective education policy for Indigenous youth—failures epitomized by, but not limited to, the horrors of the residential school system. Rooted in the belief that Indigenous education should be governed and administered by Indigenous peoples, Baskatawang envisions a hopeful future for Indigenous nations where their traditional laws are formally recognized and affirmed by the governments of Canada. Baskatawang thereby details the efforts being made in Treaty #3 territory to revitalize and codify the Anishinaabe education law, kinamaadiwin inaakonigewin. Kinamaadiwin inaakonigewin considers education wholistically, such that it describes ways of knowing, being, doing, relating, and connecting to the land that are grounded in tradition, while also positioning its learners for success in life, both on and off the reserve. As the backbone of an Indigenous-led education system, kinamaadiwin inaakonigewin enacts Anishinaabe self-determination, and has the potential to bring about cultural resurgence, language revitalization, and a new era of Crown-Indigenous relations in Canada. Reclaiming Anishinaabe Law challenges policy makers to push beyond apologies and performative politics, and to engage in meaningful reconciliation practices by recognizing and affirming the laws that the Anishinaabeg have always used to govern themselves.

Much has been written about the history and the people of northern Manitoba, but until now this body of work has not been readily accessible to the researcher or teacher. This bibliography identifies published sources, such as books and magazine and journal articles, as well as unpublished sources that are available to the public, including academic theses and government pamphlets, reports, and studies. It includes primarily materials dealing with the area north of 53rd parallel of latitude, but it also includes material on the area east of Lake Winnipeg as far south as the 51st parallel, a region that is similar to the North. References are listed under seven topics: bibliographies and research aids; the fur trade; Aboriginal and Métis populations; exploration and travel accounts; church and mission histories; northern geography and resources; and community histories and twentieth century resource exploitation.

The original people of the Hudson Bay lowlands, often known as the Lowland Cree and known to themselves as Muskekowuck Athinuwick, were among the first Aboriginal peoples in northwestern North America to come into contact with Europeans. This book challenges long-held misconceptions about the Lowland Cree, and illustrates how historians have often misunderstood the role and resourcefulness of Aboriginal peoples during the fur-trade era. Although their own oral histories tell that the Lowland Cree have lived in the region for thousands of years, many historians have portrayed the Lowland Cree as relative newcomers who were dependent on the Hudson's Bay Company fur-traders by the 1700s. Historical geographer Victor Lytwyn shows instead that the Lowland Cree had a well-established traditional society that, far from being dependent on Europeans, was instrumental in the survival of traders throughout the network of HBC forts during the 18th and 19th centuries.