Eulalie S Journey To Algonquin With Tom

A stunning new edition of the Canadian classic with never-before-seen paintings First published in 1977 to commemorate the centenary of the birth of a Canadian painter whose brief, brilliant life, and untimely death in a mysterious canoe accident, gained him mythic status in his homeland, Tom Thomson: The Silence and the Storm quickly attained legendary status in its own right. This newly designed and expanded edition revives a classic and adds more than 25 never-before-seen paintings and a new introduction. Co-authors Harold Town, a founder of the Painters Eleven and an icon of Canadian art himself, and art historian David P. Silcox, former head of Sotheby's Canadian division, celebrate this early associate of the Group of Seven as a key creative figure without falling into the trap of cultural jingoism. Thomson, the authors maintain, was an inspired regional painter—in the best sense of that term—who stumbled upon the bold Expressionist palette pioneered by Matisse and his contemporaries despite working from a provincial backwater. Thomson's finest works are reproduced here in painstakingly colour-matched plates, including more than 80 of Thomson's famous oil sketches in exactly their original size.

The grass family (Gramineae or Poaceae) is one of the largest families of flowering plants and one that is well represented in Ontario. This guide provides an account of the genera, species, and infraspecific taxa of native or introduced plants. Identification keys are provided to the genera, to the species within each genus, and to the main infraspecific taxa. Generic descriptions are provided, reflecting the characteristics common to the species occurring in Ontario and not necessarily applying to the genera as a whole. Formal descriptions of the species are not included, but outstanding diagnostic characteristics, particularly those noticeable in the field, are given. Photographs of individual florets or grains are provided for almost all the species.

Between 1867 and 2000, the Canadian government sent over 150,000 Aboriginal children to residential schools across the country. Government officials and missionaries agreed that in order to “civilize and Christianize" Aboriginal children, it was necessary to separate them from their parents and their home communities. For children, life in these schools was lonely and alien. Discipline was harsh, and daily life was highly regimented. Aboriginal languages and cultures were denigrated and suppressed. Education and technical training too often gave way to the drudgery of doing the chores necessary to make the schools self-sustaining. Child neglect was institutionalized, and the lack of supervision created situations where students were prey to sexual and physical abusers. Legal action by the schools’ former students led to the creation of the Truth and Reconciliation Commission of Canada in 2008. The product of over six years of research, the Commission’s final report outlines the history and legacy of the schools, and charts a pathway towards reconciliation. Canada’s Residential Schools: Reconciliation documents the complexities, challenges, and possibilities of reconciliation by presenting the findings of public testimonies from residential school Survivors and others who participated in the TRC’s national events and community hearings. For many Aboriginal people, reconciliation is foremost about healing families and communities, and revitalizing Indigenous cultures, languages, spirituality, laws, and governance systems. For governments, building a respectful relationship involves dismantling a centuries-old political and bureaucratic culture in which, all too often, policies and programs are still based on failed notions of assimilation. For churches, demonstrating long-term commitment to reconciliation requires atoning for harmful actions in the residential schools, respecting Indigenous spirituality, and supporting Indigenous peoples’ struggles for justice and equity. Schools must teach Canadian history in ways that foster mutual respect, empathy, and engagement. All Canadian children and youth deserve to know what happened in the residential schools and to appreciate the rich history and collective knowledge of Indigenous peoples. This volume also emphasizes the important role of public memory in the reconciliation process, as well as the role of Canadian society, including the corporate and non-profit sectors, the media, and the sports community in reconciliation. The Commission urges Canada to adopt the United Nations Declaration on the Rights of Indigenous Peoples as a framework for reconciliation. While Aboriginal peoples are victims of violence and discrimination, they are also holders of Treaty, Aboriginal, and human rights and have a critical role to play in reconciliation. All Canadians must understand how traditional First Nations, Inuit, and Métis approaches to resolving conflict, repairing harm, and restoring relationships can inform the reconciliation process. The TRC’s calls to action identify the concrete steps that must be taken to ensure that our children and grandchildren can live together in dignity, peace, and prosperity on these lands we now share.Between 1867 and 2000, the Canadian government sent over 150,000 Aboriginal children to residential schools across the country. Government officials and missionaries agreed that in order to “civilize and Christianize" Aboriginal children, it was necessary to separate them from their parents and their home communities. For children, life in these schools was lonely and alien. Discipline was harsh, and daily life was highly regimented. Aboriginal languages and cultures were denigrated and suppressed. Education and technical training too often gave way to the drudgery of doing the chores necessary to make the schools self-sustaining. Child neglect was institutionalized, and the lack of supervision created situations where students were prey to sexual and physical abusers. Legal action by the schools’ former students led to the creation of the Truth and Reconciliation Commission of Canada in 2008. The product of over six years of research, the Commission’s final report outlines the history and legacy of the schools, and charts a pathway towards reconciliation. Canada’s Residential Schools: Reconciliation documents the complexities, challenges, and possibilities of reconciliation by presenting the findings of public testimonies from residential school Survivors and others who participated in the TRC’s national events and community hearings. For many Aboriginal people, reconciliation is foremost about healing families and communities, and revitalizing Indigenous cultures, languages, spirituality, laws, and governance systems. For governments, building a respectful relationship involves dismantling a centuries-old political and bureaucratic culture in which, all too often, policies and programs are still based on failed notions of assimilation. For churches, demonstrating long-term commitment to reconciliation requires atoning for harmful actions in the residential schools, respecting Indigenous spirituality, and supporting Indigenous peoples’ struggles for justice and equity. Schools must teach Canadian history in ways that foster mutual respect, empathy, and engagement. All Canadian children and youth deserve to know what happened in the residential schools and to appreciate the rich history and collective knowledge of Indigenous peoples. This volume also emphasizes the important role of public memory in the reconciliation process, as well as the role of Canadian society, including the corporate and non-profit sectors, the media, and the sports community in reconciliation. The Commission urges Canada to adopt the United Nations Declaration on the Rights of Indigenous Peoples as a framework for reconciliation. While Aboriginal peoples are victims of violence and discrimination, they are also holders of Treaty, Aboriginal, and human rights and have a critical role to play in reconciliation. All Canadians must understand how traditional First Nations, Inuit, and Métis approaches to resolving conflict, repairing harm, and restoring relationships can inform the reconciliation process. The TRC’s calls to action identify the concrete steps that must be taken to ensure that our children and grandchildren can live together in dignity, peace, and prosperity on these lands we now share.

The Far Shore (1976), made under the direction of celebrated visual artist and experimental filmmaker Joyce Wieland, is one of Canada's most innovative contributions to cinema. The film borrows elements from the life of Canadian painter Tom Thomson, who is represented by the character of Tom McLeod. The main character, however, is not Tom, but the fictional creation of Eulalie de Chicoutimi, the married Québécoise woman who loves him. Using Eulalie's perspective, Wieland was able to re-frame Thomson's life and story as a romantic melodrama while infusing it with subversive commentary on gender, nature and nationalism, and ultimately, on the value of art. Here, Wieland specialist Johanne Sloan offers a fascinating new perspective on The Far Shore, making it more accessible by discussing Wieland's utopian fusion of art and politics, the importance of landscape within Canadian culture, and the on-going struggle over the meaning of the natural environment.

First published in 1992, The Imaginary Indian is a revealing history of the "Indian" image mythologized by popular Canadian culture since 1850, propagating stereotypes that exist to this day. Images of First Nations people have always been fundamental to Canadian culture. From the paintings and photographs of the 19th century to the Mounted Police sagas and the spectacle of Buffalo Bill's Wild West Show; from the performances of Pauline Johnson, Grey Owl, and Buffalo Long Lance to the media images of Oka and the Vancouver Winter Olympics?the Imaginary Indian is ever with us, oscillating throughout our history from friend to foe, from Noble Savage to bloodthirsty warrior, from debased alcoholic to wise elder, from monosyllabic "squaw" to eloquent princess, from enemy of progress to protector of the environment. The Imaginary Indian has been, and continues to be—as Daniel Francis reveals in this book—just about anything the non-Native culture has wanted it to be; and the contradictory stories non-Natives tell about Imaginary Indians are really stories about themselves and the uncertainties that make up their cultural heritage. This is not a book about Native people; it is the story of the images projected upon Native people—and the desperate uses to which they are put. This new edition, published almost twenty years after the book's first release, includes a new preface and afterword by the author. Daniel Francis is an award-winning historian and the author of twenty books.