Through a detailed analysis of their unique occupational culture, Making the Voyageur World reexamines the French Canadian workers who dominated the fur trade industry and became iconic images of North American lore.

Nute's best-selling book portrays the indefatigable French-Canadian canoemen, whose labors were vital to the fur trade and whose influence reaches us through the colorful songs, place names, customs, and legends they left behind.

A history of the North American fur trade, based on primary sources. The North American fur trade, set in motion by the discovery of the New World in the fifteenth century, was this continent's biggest business for over three hundred years. Furs harvested by Ojibwa natives in the north woods ended up on the sleeves and hems of French princesses and Chinese emperors. Felt hats on the heads of every European businessman began as beaver pelts carried in birchbark canoes to trading posts dotting the wilderness. Iron tools, woolen blankets, and calico cloth manufactured in England found their way to wigwams along the remote rivers of North America. The fur trade influenced every aspect of life—from how Europeans related to the Indians, how and where settlements were built, to how our nation formed. Drawing on primary sources, including the diaries of Ojibwa, American, and French traders of the period, this Society of School Librarians International Honor Book gives readers a glimpse of a little-known story from our past.

The essays in section 1 consider ethnography's influence on how Europeans represent colonized peoples. Section 2 essays analyze curatorial practices, emphasizing how exhibitions must serve diverse masters rather than solely the curator's own creativity and judgment, a dramatic departure from past museum culture and practice. Section 3 essays consider tribal museums that focus on contesting and critiquing colonial views of American and Canadian history while serving the varied needs of the indigenous communities.

Voyageur is the French word for "traveler," but in the Great Lakes region during the seventeenth century it described those men who made their living trading furs and goods along water routes. Traveling by canoe, these voyageurs helped to establish north woods trading posts and settlements, opening up the West to future exploration. Young Jacques's father is such a voyageur. He works long hours in bitterly cold weather, absent from home for weeks at a time. As he awaits his father's return from a season of trading, Jacques dreams of the day he will hold the canoe paddle and join the ranks of voyageurs.Author Kathy-jo Wargin is known for her many stories celebrating Great Lakes lore and north woods history including the 2001 IRA Children's Choice Award winner, The Legend of the Loon. She lives with her family in Petoskey, Michigan. David Geister's body of work with Sleeping Bear Press continues to grow and includes The Legend of Minnesota, also written by Kathy-jo Wargin. He specializes in historic art and has a background in commercial art. David lives with his family in Minneapolis, Minnesota.

With humans moving easily from water to land, the archaeology of the shore should likewise be seamless. This principle of the “seamlessness” of human interaction with the maritime environment undergirds author Ben Ford’s sweeping survey. In The Shore Is a Bridge: The Maritime Cultural Landscape of Lake Ontario, Ford explores human interaction with the waters of the lake, spanning the international border, from 5,000 years ago to the early twentieth century. He interprets written and archaeological sources using a maritime cultural landscape approach to investigate how the perception of place influences the interaction between humans and the physical environment. Ford focuses on the lake shore, which served as a link between the maritime and terrestrial worlds of the people who lived around it. Lake Ontario was the first of the Great Lakes to be developed by Europeans, and it was part of the home ranges of the Haudenosaunee (Iroquois), the Huron-Wendat, and the Mississauga, as well as other Native American groups known only from their archaeological remains. Consequently, Lake Ontario was at the heart of early Great Lakes maritime culture. Using terrestrial and submerged archaeological methods, history, and ethnography, the author meticulously weaves together previously disparate data to construct a cohesive and holistic understanding of this important region from ancient to modern times. The Shore Is a Bridge presents a new way to interpret the maritime archaeological record and maritime culture by synthesizing archaeological data, historical documents, and oral histories into an all-inclusive view of the lakeshore.

Here is the history of knitting around the globe, examining styles, techniques, and particular styles countries and regions—including England, Ireland, Scotland, Norway, Sweden, Finland, Estonia, Latvia, Iceland, Japan, Australia, Canada, United States, Peru, Bolivia, and more. Highlighted are 20 profiles of historically significant knitters who are using particular techniques today—plus 20 patterns that exemplify knitting traditions from around the world.

British traders and Ojibwe hunters. Cree women and their metis daughters. Explorers and anthropologists and Aboriginal guides and informants. These people, their relationships, and their complex identities and worldviews were not featured in histories of North America until the 1970s, when scholars from multiple disciplines began to bring new perspectives and approaches to bear on the past. Gathering Places presents some of the most innovative and interdisciplinary approaches to metis, fur trade, and First Nations history being practised today. Whether they are discussing dietary practices on the Plateau, trees as cultural and geographical markers in the trade, the meanings of totemic signatures, issues of representation in public history, or the writings of Aboriginal anthropologists and historians, the authors link archival, archaeological, material, oral, and ethnographic evidence to offer novel explorations that extend beyond earlier scholarship centred on the archive. They draw on Aboriginal perspectives, material forms of evidence, and personal approaches to history to illuminate cross-cultural encounters and challenge older approaches to the past. These fascinating essays on aspects of the history of Rupert’s Land mark a significant departure from the old paradigm of history writing and will serve as models for recovering and communicating Aboriginal and cross-cultural experiences and perspectives.

In New France and early Canada, young men who ventured into the forest to hunt and trade with Amerindians (coureurs de bois, “runners of the woods”), later traveling in big teams of canoes (voyageurs), were known for their independence. Often described as half-wild themselves, they linked the European and Indian societies, eventually helping to form a new culture with elements of both. From an ecocritical perspective they represent both negative and positive aspects of the human historical trajectory because, in addition to participating in the environmentally abusive fur trade, they also symbolize the way forward through intercultural connections and business relationships. The four novels analyzed here—Joseph-Charles Taché’s Forestiers et voyageurs: Moeurs et légendes canadiennes (1863); Louis Hémon’s Maria Chapdelaine (1916); Léo-Paul Desrosiers’ Les Engagés du Grand Portage (1938); and Antonine Maillet’s Pélagie-la-Charrette (1979)—portray the backwoodsmen operating in a collaborative mode within the realistic context of the need to make money. They entered folklore through the 19th century literary efforts of Taché and others to construct a distinct French Canadian national identity, then in an unstable and continually disrupted process of formation. Their entry into literature necessarily brought their Amerindian business and personal partners, thus making intercultural connections a foundation of the national identity that Taché and others strove to construct and also mirror. As figures in literature, they embody changing ideas of the self and of the cultures and ethnicities that they connect, both physically and in an abstract sense. Because constructions of self-identity result in behavior, studying this dynamic contributes to ecocritical efforts to better understand human behavior toward both ourselves and our environment. The woodsmen and their Amerindian partners occupy the intriguing position of contributing to both damage and greater acceptance of the cultural Other, the latter of which holds the promise of collaboration and joint searches for sustainable solutions. Thus coureurs de bois and voyageurs, far from perfect models, can continue to serve as guides today.

The twenty-first century is a period of great environmental and social transformation as climate change increasingly marks lives at levels that are personal, familial, communal, national, and global. A Canadian Climate of Mind presents stories that emerge from the waters, lands, and climate of Canada, and which have the potential to renew a compassionate energy for changing human relations with each other and with our world. The turbulent effects of climate change are popularly discussed in the modern language of scientific knowledge, political policies, economic mechanisms, and technological innovation. While there is much to be learned from these views, Timothy Leduc suggests a more profound call for change by returning to past understandings of the land and climate. He argues that the world is initiating us into a broader and humbler sense of what it is to be human in an interconnected reality. The world is doing this by responding to unsustainable practices such as our devastating reliance on fossil fuels. Weaving together voices from numerous backgrounds and time periods with Indigenous views on present and past environmental challenges, A Canadian Climate of Mind illuminates a world that is being shaken to its core while we hesitate to act.