A renowned activist recalls his childhood years in an Indian boarding school Best known as a leader of the Indian takeover of Alcatraz Island in 1969, Adam Fortunate Eagle now offers an unforgettable memoir of his years as a young student at Pipestone Indian Boarding School in Minnesota. In this rare firsthand account, Fortunate Eagle lives up to his reputation as a “contrary warrior” by disproving the popular view of Indian boarding schools as bleak and prisonlike. Fortunate Eagle attended Pipestone between 1935 and 1945, just as Commissioner of Indian Affairs John Collier’s pluralist vision was reshaping the federal boarding school system to promote greater respect for Native cultures and traditions. But this book is hardly a dry history of the late boarding school era. Telling this story in the voice of his younger self, the author takes us on a delightful journey into his childhood and the inner world of the boarding school. Along the way, he shares anecdotes of dormitory culture, student pranks, and warrior games. Although Fortunate Eagle recognizes Pipestone’s shortcomings, he describes his time there as nothing less than “a little bit of heaven.” Were all Indian boarding schools the dispiriting places that history has suggested? This book allows readers to decide for themselves.

Now available in paperback, this compelling book is full of behavioural insights and wolf tales that will engage those interested in the state of wild wolves throughout North America. In the winter of 2008-09, a new wolf family from the Pipestone Valley suddenly appeared in the Bow Valley of Banff National Park, taking up residence alongside a family that had ruled there for over a decade. Within a year, these new wolves had eliminated the Bow Valley wolves and established a dominance that would last for five years in the heart of Canada's most famous national park. The book chronicles not only the rise of the Pipestones and how they established and maintained dominance in the valley, but also how an increase in mass tourism in Banff led to a decrease in prey density for the Pipestones, which in turn led to the wolves changing their hunting strategies and expanding their summer range. Bloch explains how the Pipestones faced an inevitable fall from the top as pressure from eager wolf watchers increased exponentially in the park at the same time the wolves' prey base was shrinking rapidly. Combining these influences with other factors like rail mortality and old age, Bloch and Marriott knew the end was near for the Pipestones. The authors conclude with insights into how wolf and wildlife management in Banff National Park can improve. They outline steps Parks Canada should be taking to deal with the human management problems that are really at the core of the wildlife issues in the park. They also discuss whether we can continue to maintain a balance between ecological integrity and mass tourism in Canada's flagship park and whether it is already too late. Have we passed the point of no return? And will our Banff wolves live forever after in a wildlife ghetto devoid of true wilderness characteristics?

The Dakota Sioux Experience at Flandreau and Pipestone Indian Schools illuminates the relationship between the Dakota Sioux community and the schools and surrounding region, as well as the community’s long-term effort to maintain its role as caretaker of the “sacred citadel” of its people. Cynthia Leanne Landrum explores how Dakota Sioux students at Flandreau Indian School in South Dakota and at Pipestone Indian School in Minnesota generally accepted the idea that they should attend these particular boarding institutions because they saw them as a means to an end and ultimately as community schools. This construct operated within the same philosophical framework in which some Eastern Woodland nations approached a non-Indian education that was simultaneously tied to long-term international alliances between Europeans and First Peoples beginning in the seventeenth and eighteenth centuries. Landrum provides a new perspective from which to consider the Dakota people’s overt acceptance of this non-Native education system and a window into their ongoing evolutionary relationships, with all of the historic overtures and tensions that began the moment alliances were first brokered between the Algonquian Confederations and the European powers.

The Dakota Sioux Experience at Flandreau and Pipestone Indian Schools illuminates the relationship between the Dakota Sioux community and the schools and surrounding region, as well as the community's long-term effort to maintain its role as caretaker of the "sacred citadel" of its people. Cynthia Leanne Landrum explores how Dakota Sioux students at Flandreau Indian School in South Dakota and at Pipestone Indian School in Minnesota generally accepted the idea that they should attend these particular boarding institutions because they saw them as a means to an end and ultimately as community schools. This construct operated within the same philosophical framework in which some Eastern Woodland nations approached a non-Indian education that was simultaneously tied to long-term international alliances between Europeans and First Peoples beginning in the seventeenth and eighteenth centuries. Landrum provides a new perspective from which to consider the Dakota people's overt acceptance of this non-Native education system and a window into their ongoing evolutionary relationships, with all of the historic overtures and tensions that began the moment alliances were first brokered between the Algonquian Confederations and the European powers.