Honouring The Strength Of Indian Women

This critical edition delivers a unique and comprehensive collection of the works of Ktunaxa-Secwepemc writer and educator Vera Manuel, daughter of prominent Indigenous leaders Marceline Paul and George Manuel. A vibrant force in the burgeoning Indigenous theatre scene, Vera was at the forefront of residential school writing and did groundbreaking work as a dramatherapist and healer. Long before mainstream Canada understood and discussed the impact and devastating legacy of Canada's Indian residential schools, Vera Manuel wrote about it as part of her personal and community healing. She became a grassroots leader addressing the need to bring to light the stories of survivors, their journeys of healing, and the therapeutic value of writing and performing arts. A collaboration by four Indigenous writers and scholars steeped in values of Indigenous ethics and editing practices, the volume features Manuel's most famous play, "Strength of Indian Women"--first performed in 1992 and still one of the most important literary works to deal with the trauma of residential schools--along with an assemblage of plays, written between the late 1980s until Manuel's untimely passing in 2010, that were performed but never before published. The volume also includes three previously unpublished short stories written in 1988, poetry written over three decades in a variety of venues, and a 1987 college essay that draws on family and community interviews on the effects of residential schools.

This critical edition delivers a unique and comprehensive collection of the works of Ktunaxa-Secwepemc writer and educator Vera Manuel, daughter of prominent Indigenous leaders Marceline Paul and George Manuel. A vibrant force in the burgeoning Indigenous theatre scene, Vera was at the forefront of residential school writing and did groundbreaking work as a dramatherapist and healer. Long before mainstream Canada understood and discussed the impact and devastating legacy of Canada’s Indian residential schools, Vera Manuel wrote about it as part of her personal and community healing. She became a grassroots leader addressing the need to bring to light the stories of survivors, their journeys of healing, and the therapeutic value of writing and performing arts. A collaboration by four Indigenous writers and scholars steeped in values of Indigenous ethics and editing practices, the volume features Manuel’s most famous play, "Strength of Indian Women"—first performed in 1992 and still one of the most important literary works to deal with the trauma of residential schools—along with an assemblage of plays, written between the late 1980s until Manuel’s untimely passing in 2010, that were performed but never before published. The volume also includes three previously unpublished short stories written in 1988, poetry written over three decades in a variety of venues, and a 1987 college essay that draws on family and community interviews on the effects of residential schools.

This is the Final Report of Canada's Truth and Reconciliation Commission and its six-year investigation of the residential school system for Aboriginal youth and the legacy of these schools. This report, the summary volume, includes the history of residential schools, the legacy of that school system, and the full text of the Commission's 94 recommendations for action to address that legacy. This report lays bare a part of Canada's history that until recently was little-known to most non-Aboriginal Canadians. The Commission discusses the logic of the colonization of Canada's territories, and why and how policy and practice developed to end the existence of distinct societies of Aboriginal peoples. Using brief excerpts from the powerful testimony heard from Survivors, this report documents the residential school system which forced children into institutions where they were forbidden to speak their language, required to discard their clothing in favour of institutional wear, given inadequate food, housed in inferior and fire-prone buildings, required to work when they should have been studying, and subjected to emotional, psychological and often physical abuse. In this setting, cruel punishments were all too common, as was sexual abuse. More than 30,000 Survivors have been compensated financially by the Government of Canada for their experiences in residential schools, but the legacy of this experience is ongoing today. This report explains the links to high rates of Aboriginal children being taken from their families, abuse of drugs and alcohol, and high rates of suicide. The report documents the drastic decline in the presence of Aboriginal languages, even as Survivors and others work to maintain their distinctive cultures, traditions, and governance. The report offers 94 calls to action on the part of governments, churches, public institutions and non-Aboriginal Canadians as a path to meaningful reconciliation of Canada today with Aboriginal citizens. Even though the historical experience of residential schools constituted an act of cultural genocide by Canadian government authorities, the United Nation's declaration of the rights of aboriginal peoples and the specific recommendations of the Commission offer a path to move from apology for these events to true reconciliation that can be embraced by all Canadians.

"I had the privilege of going to Standing Rock twice. The strength and power that came from the women there inspired this book. To be a woman is to be a life giver and water protector. Even if you never have children, you have that sense, and the duty to honour and protect the water is within you," writes Traverse.

Drawing attention to the ways in which creative practices are essential to the health, well-being, and healing of Indigenous peoples, The Arts of Indigenous Health and Well-Being addresses the effects of artistic endeavour on the “good life”, or mino-pimatisiwin in Cree, which can be described as the balanced interconnection of physical, emotional, spiritual, and mental well-being. In this interdisciplinary collection, Indigenous knowledges inform an approach to health as a wider set of relations that are central to well-being, wherein artistic expression furthers cultural continuity and resilience, community connection, and kinship to push back against forces of fracture and disruption imposed by colonialism. The need for healing—not only individuals but health systems and practices—is clear, especially as the trauma of colonialism is continually revealed and perpetuated within health systems. The field of Indigenous health has recently begun to recognize the fundamental connection between creative expression and well-being. This book brings together scholarship by humanities scholars, social scientists, artists, and those holding experiential knowledge from across Turtle Island to add urgently needed perspectives to this conversation. Contributors embrace a diverse range of research methods, including community-engaged scholarship with Indigenous youth, artists, Elders, and language keepers. The Arts of Indigenous Health and Well-Being demonstrates the healing possibilities of Indigenous works of art, literature, film, and music from a diversity of Indigenous peoples and arts traditions. This book will resonate with health practitioners, community members, and any who recognize the power of art as a window, an entryway to access a healthy and good life.

Over the past thirty years, a strong canon of Indigenous feminist literature has addressed how Indigenous women are uniquely and dually affected by colonialism and patriarchy. Indigenous women have long recognized that their intersectional realities were not represented in mainstream feminism, which was principally white, middle-class, and often ignored realities of colonialism. As Indigenous feminist ideals grew, Indigenous women became increasingly multi-vocal, with multiple and oppositional understandings of what constituted Indigenous feminism and whether or not it was a useful concept. Emerging from these dialogues are conversations from a new generation of scholars, activists, artists, and storytellers who accept the usefulness of Indigenous feminism and seek to broaden the concept. In Good Relation captures this transition and makes sense of Indigenous feminist voices that are not necessarily represented in existing scholarship. There is a need to further Indigenize our understandings of feminism and to take the scholarship beyond a focus on motherhood, life history, or legal status (in Canada) to consider the connections between Indigenous feminisms, Indigenous philosophies, the environment, kinship, violence, and Indigenous Queer Studies. Organized around the notion of “generations,” this collection brings into conversation new voices of Indigenous feminist theory, knowledge, and experience. Taking a broad and critical interpretation of Indigenous feminism, it depicts how an emerging generation of artists, activists, and scholars are envisioning and invigorating the strength and power of Indigenous women.

What was imperial honor and how did it sustain the British Raj? If "No man may harm me with impunity" was an ancient theme of the European aristocracy, British imperialists of almost all classes in India possessed a similar vision of themselves as overlords belonging to an honorable race, so that ideals of honor condoned and sanctified their rituals, connecting them with status, power, and authority. Honor, most broadly, legitimated imperial rule, since imperialists ostensibly kept India safe from outside threats. Yet at the individual level, honor kept the "white herd" together, providing the protocols and etiquette for the imperialist, who had to conform to the strict notions of proper and improper behavior in a society that was always obsessed with maintaining its dominance over India and Indians.Examining imperial society through the prism of honor therefore opens up a new methodology for the study of British India.