Walking In Indian Moccasins

Walking in Indian Moccasins is the first work to offer a different view of the Tommy Douglas provincial government in Sakatchewan: their policies, their applications, and their shortcomings. Much more than that, however, it is a careful account of the development of Indian and Metis people in Saskatchewan in the post-war period. The goal of the CCF was to 'walk in Indian moccasins,' promising a degree of empathy with Native society in bringing about reforms. In reality, this aim was not always honoured in practice and essentially meant integration for the Indians of the province and total assimilation for the Metis.

From New Peoples to New Nations is a broad historical account of the emergence of the Metis as distinct peoples in North America over the last three hundred years. Examining the cultural, economic, and political strategies through which communities define their boundaries, Gerhard J. Ens and Joe Sawchuk trace the invention and reinvention of Metis identity from the late eighteenth century to the present day. Their work updates, rethinks, and integrates the many disparate aspects of Metis historiography, providing the first comprehensive narrative of Metis identity in more than fifty years. Based on extensive archival materials, interviews, oral histories, ethnographic research, and first-hand working knowledge of Metis political organizations, From New Peoples to New Nations addresses the long and complex history of Metis identity from the Battle of Seven Oaks to today’s legal and political debates.

When the first edition of this book was published in 1957, the art of making a tipi was almost lost, even among American Indians. Since that time a tremendous resurgence of interest in the Indian way of life has occurred, resurgence due in part, at least, to the Laubins' life-long efforts at preservation and interpretation of Indian culture. As The Indian Tipi makes obvious, the American Indian is both a practical person and a natural artist. Indian inventions are commonly both serviceable and beautiful. Other tents are hard to pitch, hot in summer, cold in winter, poorly lighted, unventilated, easily blown down, and ugly to boot. The conical tipi of the Plains Indian has none of these faults. It can be pitched by one person. It is roomy, well ventilated at all times, cool in summer, well lighted, proof against high winds and heavy downpours, and, with its cheerful fire inside, snug in the severest winter weather. Moreover, its tilted cone, trim smoke flaps, and crown of poles, presenting a different silhouette from every angle, form a shapely, stately dwelling even without decoration. In this new edition the Laubins have retained all the invaluable aspects of the first edition, and have added a tremendous amount of new material on day-to-day living in the tipi: the section on Indian cooking has been expanded to include a large number and range of Indian foods and recipes, as well as methods of cooking over an open fire, with a reflector oven, and with a ground oven; there are new sections on making buckskin, making moccasins, and making cradle boards; there is a whole new section on child care and general household hints. Shoshoni, Cree, and Assiniboine designs have been added to the long list of tribal tipi types discussed. This new edition is richly illustrated with color and black and white photographs, and drawings to aid in constructing and living in the tipi. It is written primarily for the interested amateur, and will appeal to anyone who likes camping, the out-of-doors, and American Indian lore.

In The American Empire and the Fourth World Anthony Hall presents a sweeping analysis of encounters between indigenous people and the European empires, national governments, and global corporations on the moving frontiers of globalization since Columbus "discovered America." How should we respond to the emergence of the United States as the military, commercial, and cultural centre of a global empire? How can we elaborate a global rule of law based on equality and democracy when the world's most powerful polity acknowledges no higher authority in the international arena than its own domestic priorities? For Hall the answer lies in the concept of the Fourth World, an inclusive intellectual tent covering a wide range of movements whose leaders seek to implement alternative views of globalization. Larger than any earlier political movement, the Fourth World embraces basic principles that include the inherent rights of self-determination and a more just approach to the crafting and enforcement of international law.

How should citizens of the world respond to the emergence of the United States as the planet's sole superpower and the military, commercial, and cultural centre of a new kind of global empire? This question poses the central dilemma of our time: How can we elaborate a global rule of law based on principles of equality and democracy when the world's most powerful polity seemingly acknowledges no higher authority in the international arena than its own domestic priorities? For Anthony Hall the answer lies in the concept of the Fourth World, an inclusive intellectual tent covering a wide range of movements whose leaders have sought to implement alternative visions of globalization to those that have prevailed since the Columbian conquests began in 1492. Its basic principles include recognition of the inherent rights of all peoples to self-determination and an enlightened embrace of the ecology of biocultural diversity. role of the United States began at its founding. The Royal Proclamation of 1763, which offered a qualified recognition of Aboriginal and treaty rights, infuriated many Anglo-American colonists. Their resulting sense of grievance was articulated in the Declaration of Independence which proclaims the inalienable rights of all men even as it accuses King George III of having endeavoured to bring on the inhabitants of our frontiers the merciless Indian savages. The United States has never faced, let alone resolved, this fundamental contradiction in its founding document. This failure manifested itself in the lawlessness and militarism that characterized US treatment of Indigenous peoples in the most formative phase of the country's frontier expansionism. The exclusion of savages from the republic's founding ideals of human equality came increasingly to permeate US foreign policy, culminating in the ethnic and religious prejudices colouring the so-called War on Terrorism. policies toward Aboriginals that have done much to shape the interconnected histories of the United States, Canada, Latin America, South Africa, Australia, New Zealand, and many other countries.

Twelve essays look at Canadian Métis today in terms of history, identity, law, and politics.

Privileging Indigenous voices and experiences, Intimate Integration documents the rise and fall of North American transracial adoption projects, including the Adopt Indian and Métis Project and the Indian Adoption Project. Allyson D. Stevenson argues that the integration of adopted Indian and Métis children mirrored the new direction in post-war Indian policy and welfare services. She illustrates how the removal of Indigenous children from their families and communities took on increasing political and social urgency, contributing to what we now call the "Sixties Scoop." Making profound contributions to the history of settler colonialism in Canada, Intimate Integration sheds light on the complex reasons behind persistent social inequalities in child welfare.

Often remembered for its humanitarian platform and its pioneering social programs, Saskatchewan’s Cooperative Commonwealth Federation (CCF) wrought a much less scrutinized legacy in the northern regions of the province during the twenty years it governed. Until the 1940s churches, fur traders, and other wealthy outsiders held uncontested control over Saskatchewan’s northern region. Following its rise to power in 1944, the CCF undertook aggressive efforts to unseat these traditional powers and to install a new socialist economy and society in largely Aboriginal northern communities. The next two decades brought major changes to the region as well-meaning government planners grossly misjudged the challenges that confronted the north and failed to implement programs that would meet northern needs. As the CCF’s efforts to modernize and assimilate northern people met with frustration, it was the northern people themselves that inevitably suffered from the fallout of this failure. In an elegantly written history that documents the colonial relationship between the CCF and the Saskatchewan north, David M. Quiring draws on extensive archival research and oral history to offer a fresh look at the CCF era. This examination will find a welcome audience among historians of the north, Aboriginal scholars, and general readers.