National Network for Equitable Library Service

In the summer of 1990, the Oka Crisis—or the Kanehsatake Resistance—exposed a rupture in the relationships between settlers and Indigenous peoples in Canada. In the wake of the failure of the Meech Lake Accord, the conflict made visible a contemporary Indigenous presence that Canadian society had imagined was on the verge of disappearance. The 78-day standoff also reactivated a long history of Indigenous people’s resistance to colonial policies aimed at assimilation and land appropriation.

Structures of Indifference examines an Indigenous life and death in a Canadian city, and what it reveals about the ongoing history of colonialism. At the heart of this story is a thirty-four-hour period in September 2008. During that day and half, Brian Sinclair, a middle-aged, non-Status Anishinaabeg resident of Manitoba's capital city, arrived in the emergency room of the Health Sciences Centre, Winnipeg's major downtown hospital, was left untreated and unattended to, and ultimately died from an easily treatable infection.

In the late 1980s, pediatric endocrinologists at the Children’s Hospital in Winnipeg began to notice a new cohort appearing in their clinics for young people with diabetes. Indigenous youngsters from two First Nations in northern Manitoba and northwestern Ontario were showing up not with type 1 (or insulin-dependent diabetes), but with what looked like type 2 diabetes, until then a condition that was restricted to people much older.

"Towards a New Ethnohistory" engages respectfully in cross-cultural dialogue and interdisciplinary methods to co-create with Indigenous people a new, decolonized ethnohistory. This new ethnohistory reflects Indigenous ways of knowing and is a direct response to critiques of scholars who have for too long foisted their own research agendas onto Indigenous communities.

The Writing on the Wall tells the story of artist, curator, writer and activist Dr. Joane Cardinal-Schubert, RCA. Although never claiming to be political and rejecting a feminist label, Cardinal-Schubert's work recognizes that the personal lived life of an Indigenous Canadian woman has social and political ramifications. During her time in the physical realm, Cardinal-Schubert supported and mentored those who struggled with the legacies of colonial histories and educated those who were unaware of how this system affected them.

The Indian Specific Claims Commission (ICC) was formed in 1991 in response to the Oka crisis. Its purpose was to resolve claims arising from promises made to Indigenous nations in treaties, the federal Indian Act, and within other Crown obligations. This book traces the history of Indigenous claims and the work of the ICC. Written by longstanding ICC Commissioner Jane Dickson, it provides an unflinching look at the inquiry process and the parties involved.

Storytelling has the capacity to address feelings and demonstrate themes – to illuminate beyond argument and theoretical exposition. In Otter’s Journey, Borrows makes use of the Anishinaabe tradition of storytelling to explore how the work in Indigenous language revitalization can inform the emerging field of Indigenous legal revitalization. She follows Otter, a dodem (clan) relation from the Chippewas of Nawash First Nation, on a journey across Anishinaabe, Inuit, Māori, Coast Salish, and Abenaki territories, through a narrative of Indigenous resurgence.

Lacrosse has been a central element of Indigenous cultures for centuries, but once non-Indigenous players entered the sport, it became a site of appropriation – then reclamation – of Indigenous identities. The Creator’s Game focuses on the history of lacrosse in Indigenous communities from the 1860s to the 1990s, exploring Indigenous-non-Indigenous relations and Indigenous identity formation.

Drawing on the insights of Indigenous feminist legal theory, Emily Snyder examines representations of Cree law and gender in books, videos, graphic novels, educational websites, online lectures, and a video game. Although these resources promote the revitalization of Cree law and the principle of miyo-wîcêhtowin (good relations), Snyder argues that they do not capture the complexities of gendered power relations.

In the 1990s, headlines about declining caribou populations grabbed international attention. Were caribou the canary in the coal mine for climate change, or did declining numbers reflect overharvesting or failed attempts at scientific wildlife management? Grounded in community-based research in northern Canada, a region in the forefront of co-management efforts, these collected stories and essays bring to the fore the insights of the Inuvialuit, Gwich’in, and Sahtú, people for whom caribou stewardship has been a way of life for centuries.