Textu R Al Strategies Mary Scott Gallery 1 1 1 School Of Art University Of Manitoba Winnipeg Manitoba Canada

Cities and the people who live in them are enduring subjects of photography. Winnipeg’s North End is one of North America’s iconic neighbourhoods, a place where the city’s unique character and politics have been forged. First built when Winnipeg was the “Chicago of the North,” the North End is the great Canadian melting pot, where Indigenous peoples and Old World immigrants cross the boundaries of ethnicity, class, and culture. Like New York’s Lower East Side, the North End is also the place that helped to forge Winnipeg’s political identity of resistance and revolt. Award-winning filmmaker John Paskievich grew up in Winnipeg’s North End, and for the last forty years he has photographed its people and captured its spirit. Paskievich’s films, many made for the National Film Board of Canada, follow the lives of different outsiders, from Slovakian Roma to stutterers. The North End Revisited brings together many of the photographs from Paskievich’s now-classic book The North End (2007) with eighty additional images to present a deep and poignant picture of a special community. Texts by art critics Stephen Osborne and Alison Gillmor and film scholar George Melnyk explore the different aspects of Paskievich’s work and add context from Winnipeg’s history and culture.

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.

Landscape architecture and architecture are two fields that exist in close proximity to one another. Some have argued that the two are, in fact, one field. Others maintain that the disciplines are distinct. These designations are a subject of continual debate by theorists and practitioners alike. Here, David Leatherbarrow offers an entirely new way of thinking of architecture and landscape architecture. Moving beyond partisan arguments, he shows how the two disciplines rely upon one another to form a single framework of cultural meaning. Leatherbarrow redefines landscape architecture and architecture as topographical arts, the shared task of which is to accommodate and express the patterns of our lives. Topography, in his view, incorporates terrain, built and unbuilt, but also traces of practical affairs, by means of which culture preserves and renews its typical situations and institutions. This rigorous argument is supported by nearly 100 illustrations, as well as examples of topography from the sixteenth, eighteenth, and nineteenth centuries, through the heroic period of early modernism, to more recent offerings. A number of these studies revise existing accounts of decisive moments in the history of these disciplines, particularly the birth of the informal garden, the emergence of continuous space in the landscapes and architecture of the modern period, and the new significance of landform or earthwork in contemporary architecture. For readers not directly involved with either of these professions, this book shows how over the centuries our lives have been shaped and enriched by landscape and architecture. Topographical Stories provides a new paradigm for theorizing and practicing landscape and architecture.

This book shares the life story of Anishinaabe artist Rene Meshake in stories, poetry, and Anishinaabemowin “word bundles” that serve as a dictionary of Ojibwe poetics. Meshake was born in the railway town of Nakina in northwestern Ontario in 1948, and spent his early years living off-reserve with his grandmother in a matriarchal land-based community he calls Pagwashing. He was raised through his grandmother’s “bush university,” periodically attending Indian day school, but at the age of ten Rene was scooped into the Indian residential school system, where he suffered sexual abuse as well as the loss of language and connection to family and community. This residential school experience was lifechanging, as it suffocated his artistic expression and resulted in decades of struggle and healing. Now in his twenty-eighth year of sobriety, Rene is a successful multidisciplinary artist, musician and writer. Meshake’s artistic vision and poetic lens provide a unique telling of a story of colonization and recovery. The material is organized thematically around a series of Meshake’s paintings. It is framed by Kim Anderson, Rene’s Odaanisan (adopted daughter), a scholar of oral history who has worked with Meshake for two decades. Full of teachings that give a glimpse of traditional Anishinaabek lifeways and worldviews, Injichaag: My Soul in Story is “more than a memoir.”

Volume 1 merges work of contemporary North American Indian literature with imaginative illustrations by U.S. and Canadian artists to provide a unique collection of reimagined fiction and poetry. Volume 2 provides a unique opportunity for audiences to hear from a myriad of American Indian and First Nations voices on the meaning of love. Here readers will find works of graphic literature, including both poetry and fiction, that explore how celestial bodies build and share creative intimacies.