Jean Barman was the recipient of the 2014 George Woodcock Lifetime Achievement Award. In French Canadians, Furs, and Indigenous Women in the Making of the Pacific Northwest, Jean Barman rewrites the history of the Pacific Northwest from the perspective of French Canadians attracted by the fur economy, the indigenous women whose presence in their lives encouraged them to stay, and their descendants. Joined in this distant setting by Quebec paternal origins, the French language, and Catholicism, French Canadians comprised Canadiens from Quebec, Iroquois from the Montreal area, and métis combining Canadien and indigenous descent. For half a century, French Canadians were the largest group of newcomers to this region extending from Oregon and Washington east into Montana and north through British Columbia. Here, they facilitated the early overland crossings, drove the fur economy, initiated non-wholly-indigenous agricultural settlement, eased relations with indigenous peoples, and ensured that, when the region was divided in 1846, the northern half would go to Britain, giving today’s Canada its Pacific shoreline.

Two centuries ago, many hundreds of Iroquois – principally from what is now Kahnawà:ke – left home without leaving behind their ways of life. Recruited to man the large canoes that transported trade goods and animal pelts from and to Montreal, some Iroquois soon returned, while others were enticed ever further west by the rapidly expanding fur trade. Recounting stories of Indigenous self-determination and self-sufficiency, Iroquois in the West tracks four clusters of travellers across time, place, and generations: a band that settled in Montana, another ranging across the American West, others opting for British Columbia and the Pacific Northwest, and a group in Alberta who were evicted when their longtime home became Jasper National Park. Reclaiming slivers of Iroquois knowledge, anecdotes, and memories from the shadows of the past, Jean Barman draws on sources that range from descendants' recollections to fur-trade and government records to travellers' accounts. What becomes clear is that, no matter the places or the circumstances, the Iroquois never abandoned their senses of self. Opening up new ways of thinking about Indigenous peoples through time, Iroquois in the West shares the fascinating adventures of a people who have waited over two hundred years to be heard.

During the first half of the 19th century, a unique subculture built around hunting and mobility existed quietly in the Pacific Northwest. Descendants of European or Canadian fathers and Native American mothers, these mixed-blood settlers?called M(c)tis?were pivotal to the development of the Oregon Country, but have been generally neglected in its written history. Today we know them by the names they left on the land and the waters: The Dalles, Deschutes, Grand Ronde, Portneuf, Payette; and on the peoples who lived there: Pend Oreille, Coeur d Alene, Nez Perce. John C. Jackson's Children of the Fur Trade recovers a vital part of Northwest history and gives readers a vivid and memorable portrait of M(c)tis life at the western edge of North America. This informal account shows the M(c)tis as explorers and mapmakers, as fur trappers and traders, and as boatmen and travelers in a vanishing landscape. Because of their mixed race, they were forced into the margin between cultures in collision. Often disparaged as half-breeds, they became links between the dispossessed native peoples and the new order of pioneer settlement.Meet the independently minded Jacco Finlay, the beautiful Helene McDonald, fearsome Tom McKay and the bear-fighting Iroquois Ignace Hatchiorauquasha, whose M(c)tisse wife, Madame Gray, charmed lonely fur traders. Here is the rawhide knot of the mountain men who brought their Indian wives to suffer the censure of missionaries while building a community where their mixed-blood children were no longer welcome. A riveting glimpse into a unique heritage, illustrated with historic maps, drawings, and photographs, this book will interest and inform both the scholar and the general reader.

Divided into four volumes, Race and Ethnicity in America provides a complete overview of the history of racial and ethnic relations in America, from pre-contact to the present. The five hundred years since Europeans made contact with the indigenous peoples of America have been dominated by racial and ethnic tensions. During the colonial period, from 1500 to 1776, slavery and servitude of whites, blacks, and Indians formed the foundation for race and ethnic relations. After the American Revolution, slavery, labor inequalities, and immigration led to racial and ethnic tensions; after the Civil War, labor inequalities, immigration, and the fight for civil rights dominated America's racial and ethnic experience. From the 1960s to the present, the unfulfilled promise of civil rights for all ethnic and racial groups in America has been the most important sociopolitical issue in America. Race and Ethnicity in America tells this story of the fight for equality in America. The first volume spans pre-contact to the American Revolution; the second, the American Revolution to the Civil War; the third, Reconstruction to the Civil Rights Movement; and the fourth, the Civil Rights Movement to the present. All volumes explore the culture, society, labor, war and politics, and cultural expressions of racial and ethnic groups.

The French and Indian War opened up the fur trade for Scots. They developed their own "model" of country marriage that evolved into a horizontal "clan" system stretching across the continent. Scots "married-in" to Native communities and encouraged other employees, including the French Canadians and Hawaiian kanaka laborers and their own Scots-Indian sons to do likewise. They married their daughters to newcomers, thereby bringing them into the network as well. This pattern can be identified by researching fur trade genealogies. Over time dowries replaced bride prices and marriage became a formal affair, written contract, before a justice of the peace or in a church rather than an oral agreement.European fathers began to employ ideological institutions like schools and church which taught their daughter to act according to social standards such as the "Cult of Domesticity." Native women had had a long history of adapting European trade goods into Native fashion and altering their traditional clothing styles to accommodate new lifeways, but now the daughters were expected to dress according to their European social status. The daughters of the country were now seen as assimilated and to have "married-out" of their Indian cultures and into the Euro American culture. In order to move Indian lands into the trade network and thereby the public sphere these mixed-blood women were considered assimilated and these European-Indian marriages were deemed legal and binding Americans traveled across the North American continent expecting to find an empty wilderness in which to plant their own version of the Puritans "city on the hill." They took with them ideologies about the frontier, wilderness, and Indians, especially the "Indian Princess." Captivity narratives had been used by the Puritans to establish social conformity and their morality code continued to permeate American lives 200 years later as thousands left the United States for the Pacific Northwest. Rather than a barren wilderness they found an already established agricultural community operated by the London based Hudson's Bay Company. This "imagined community" had schools, churches, a cemetery, a lumber mill, produced grain and had a mill, as well as orchards, gardens, and livestock.

Through a detailed analysis of their unique occupational culture, Making the Voyageur World reexamines the French Canadian workers who dominated the fur trade industry and became iconic images of North American lore.