National Network for Equitable Library Service

This volume, the final in Tim Lilburn’s decades-long meditation on philosophy and environmental consequences, traces a relationship between mystic traditions and the political world. Struck by the realization that he did not know how to be where he found himself, Lilburn embarked on a personal attempt at decolonization, seeking to uncover what is wrong within Canadian culture and to locate a possible path to recovery.

Tony Robinson-Smith, his wife Nadya, and ten Bhutanese college students set out to run 578 kilometres (360 miles) across the Kingdom of Bhutan in the Himalayas. Joined by a stray dog, they slogged over five mountain passes, bathed in ice-clogged streams, ate over log fires, and stopped at every store, restaurant, guesthouse, and dzong to raise money for the Tarayana Foundation. The “Tara-thon” was the first endeavour of its kind and gave 350 village children the chance to go to school.

I broke all the rules that my dad gave me. It was he who had given me, in part, the confidence to think of my life as being worthy to mix with those of the geniuses. —Heather O’Neill With generosity and wry humour, novelist Heather O’Neill recalls several key lessons she learned in childhood from her father: memories and stories about how crime does pay, why one should never keep a diary, and that it is good to beware of clowns, among other things.

In 1914, Wyndham Lewis and Ezra Pound—the founders of vorticism—undertook an unprecedented analysis of the present, its technologies, communication, politics, and architecture. The essays in Counterblasting Canada trace the influence of vorticism on Marshall McLuhan and Canadian Modernism.

Rural communities, often the first indicators of economic downturns, play an important role in planning for development and sustainability. Increasingly, these communities are compelled to reimagine the paths that lead not only to economic success, but also to the cultural, social, environmental, and institutional pillars of sustainability. As the contributors to this volume demonstrate, there are many examples of such innovation and creativity, and many communities that seek out new ways to build the collaboration, capacity, and autonomy necessary to survive and flourish.

Anahareo (1906-1985) was a Mohawk writer, environmentalist, and activist. She was also the wife of Grey Owl, aka Archie Belaney, the internationally celebrated writer and speaker who claimed to be of Scottish and Apache descent, but whose true ancestry as a white Englishman only became known after his death. Devil in Deerskins is Anahareo’s autobiography up to and including her marriage to Grey Owl. In vivid prose she captures their extensive travels through the bush and their work towards environmental and wildlife protection.

During the early Cold War, thousands of Canadians attended events organized by the Canadian-Soviet Friendship Society (CSFS) and subscribed to its publications. The CSFS aimed its message at progressive Canadians, hoping to convince them that the USSR was an egalitarian and enlightened state. Attempting to soften, define and redirect the antagonistic narratives of the day, the CSFS story is one of propaganda and persuasion in Cold War Canada. The CSFS was linked to other groups on the Canadian political left and was consistently lead by Canadian communists.

Despite the fact that Russian Mennonites began arriving in Canada en masse in the 1870s, Mennonite Canadian literature has been marked by a compulsive retelling of the mass migration of some 20,000 Russian Mennonites to Canada following the collapse of the “Mennonite Commonwealth” in the 1920s.

“My name is Weetaltuk; Eddy Weetaltuk. My Eskimo tag name is E9-422.” So begins From the "Tundra to the Trenches." Weetaltuk means “innocent eyes” in Inuktitut, but to the Canadian government, he was known as E9-422: E for Eskimo, 9 for his community, 422 to identify Eddy. In 1951, Eddy decided to leave James Bay. Because Inuit weren’t allowed to leave the North, he changed his name and used this new identity to enlist in the Canadian Forces: Edward Weetaltuk, E9-422, became Eddy Vital, SC-17515, and headed off to fight in the Korean War.

A rare and inspiring guide to the health and well-being of Aboriginal women and their communities.The process of “digging up medicines” - of rediscovering the stories of the past - serves as a powerful healing force in the decolonization and recovery of Aboriginal communities. In Life Stages and Native Women, Kim Anderson shares the teachings of fourteen elders from the Canadian prairies and Ontario to illustrate how different life stages were experienced by Metis, Cree, and Anishinaabe girls and women during the mid-twentieth century.