This bilingual version of an ancient tale, written in both Abenaki and English , exemplifies the role monster stories have played in Algonquin cultures. It not only points out the dangers that life confronts us with, it also reminds us of the importance of bravery, a keen intellect and the healing powers of family and simple kindness.

Sovereignty and Sustainability examines how Native American authors in what is now called New England have maintained their own long and complex literary histories, often entirely outside of mainstream archives, libraries, publishing houses, and other institutions usually associated with literary canon-building. Indigenous people in the Northeast began writing in English almost immediately after the arrival of colonial settlers, and they have continued to write in almost every form--histories, newsletters, novels, poetry, and electronic media. Over the centuries, Native American authors have used literature to assert tribal self-determination and protect traditional homelands and territories. Drawing on the fields of Native American and Indigenous studies, environmental humanities, and literary history, Siobhan Senier argues that sustainability cannot be thought of apart from Indigenous sovereignty and that tribal sovereignty depends on environmental and cultural sustainability. Senier offers the framework of literary stewardship to show how works of Indigenous literature maintain, recirculate, and adapt tribally specific approaches to community, land, and relations. Individual chapters discuss Wampanoag historiography; tribal newsletters and periodicals; novelists and poets Joseph Bruchac, John Christian Hopkins, Cheryl Savageau, and Melissa Tantaquidgeon Zobel; and tribal literature on the web and in electronic archives. Pushing against the idea that Indians have vanished or are irrelevant today, Senier demonstrates to the contrary that regional Native literature is flourishing and looks to a dynamic future.

Jacob Neptune, a wise-cracking, two-fisted Penacook private investigator with a checkered past, lives in upstate New York—four hundred miles from his tribal community on Abenaki Island. Then one night the phone rings. “We . . . got . . . trouble,” Neptune’s cousin Dennis says from the other end. And trouble is where it all starts in this brilliant, often hilarious novel by acclaimed Abenaki storyteller Joseph Bruchac. Attacked by bikers before he can even board his plane, Neptune—“Podjo” to his friends—quickly begins to realize just how much trouble surrounds his people’s ancestral home. Guided by his sense of duty to his homeland, he agrees to help protect Dennis and other Penacooks as they stage a takeover of a state campground on land that should have reverted to their tribe. But encroaching developers, government operators, and even fellow Penacooks eager to build a casino each pose a threat to the Abenaki lands—and all have reasons to want Neptune out of the picture. Podjo greets each challenge with self-deprecating humor—but it’s difficult to shake his increasingly disturbing dreams, and an unsettled feeling when his return leads to a reunion with a long-ago love interest. As he and Dennis contend with hired guns, police, and security, a far greater threat appears: someone, or something, is brutally killing people in the woods. It will take all of Neptune’s skills as a martial artist and the wisdom gained from tribal elders to battle the forces that threaten the sacred land—and his and his people’s lives. Bruchac ratchets the tension from the first page to the last in this detective novel that pairs comedy and action with serious consideration of corporate greed, environmental destruction, cultural erosion, and other modern-day issues pressing Native peoples.

Arguing that Native Americans' religious life and history have been misinterpreted, author Kenneth M. Morrison reconstructs the Eastern Algonkians' world views and demonstrates the indigenous modes of rationality that shaped not only their encounter with the French but also their self-directed process of religious change. In reassessing controversial anthropological, historical, and ethnohistorical scholarship, Morrison develops interpretive strategies that are more responsive to the religious world views of the Eastern Algonkian peoples. He concludes that the Eastern Algonkians did not convert to Catholicism, but rather applied traditional knowledge and values to achieve a pragmatic and critical sense of Christianity and to preserve and extend kinship solidarity into the future. The result was a remarkable intersection of Eastern Algonkian and missionary cosmologies.

Analysis of the conflict of cultures resulting with the arrival of the French in the New World.