In the winter of 1913, high in the Canadian Arctic, two Catholic priests set out on a dangerous mission to do what no white men had ever attempted: reach a group of utterly isolated Eskimos and convert them. Farther and farther north the priests trudged, through a frigid and bleak country known as the Barren Lands, until they reached the place where the Coppermine River dumps into the Arctic Ocean. Their fate, and the fate of the people they hoped to teach about God, was about to take a tragic turn. Three days after reaching their destination, the two priests were murdered, their livers removed and eaten. Suddenly, after having survived some ten thousand years with virtually no contact with people outside their remote and forbidding land, the last hunter-gatherers in North America were about to feel the full force of Western justice. As events unfolded, one of the Arctic’s most tragic stories became one of North America’s strangest and most memorable police investigations and trials. Given the extreme remoteness of the murder site, it took nearly two years for word of the crime to reach civilization. When it did, a remarkable Canadian Mountie named Denny LaNauze led a trio of constables from the Royal Northwest Mounted Police on a three-thousand-mile journey in search of the bodies and the murderers. Simply surviving so long in the Arctic would have given the team a place in history; when they returned to Edmonton with two Eskimos named Sinnisiak and Uluksuk, their work became the stuff of legend. Newspapers trumpeted the arrival of the Eskimos, touting them as two relics of the Stone Age. During the astonishing trial that followed, the Eskimos were acquitted, despite the seating of an all-white jury. So outraged was the judge that he demanded both a retrial and a change of venue, with himself again presiding. The second time around, predictably, the Eskimos were convicted. A near perfect parable of late colonialism, as well as a rich exploration of the differences between European Christianity and Eskimo mysticism, Jenkins’s Bloody Falls of the Coppermine possesses the intensity of true crime and the romance of wilderness adventure. Here is a clear-eyed look at what happens when two utterly alien cultures come into violent conflict.

The Canadian Rangers stand sentinel in the farthest reaches of our country. For more than six decades, this dedicated group of citizen-soldiers has quietly served as Canada's eyes, ears, and voice in isolated coastal and northern communities. Drawing on official records, interviews, and participation in Ranger exercises, Lackenbauer argues that the organization offers an inexpensive way for Canada to "show the flag" from coast to coast to coast. The Rangers have also laid the foundation for a successful partnership between the modern state and Aboriginal peoples, a partnership rooted in local knowledge and crosscultural understanding.

This second edition of Historical Dictionary of the Inuit provides a history of the indigenous peoples of North Alaska, arctic Canada including Labrador, and Greenland. This is done through a chronology, an introductory essay, an extensive bibliography, and over 400 cross-referenced dictionary entries on significant persons, places, events, institutions, and aspects of culture, society, economy, and politics. This book is an excellent access point for students, researchers, and anyone wanting to know more about the Inuits.

Far Off Metal River examines how explorer Samuel Hearne’s account of the alleged 1771 “Bloody Falls massacre” in the Central Arctic has shaped ongoing colonization and economic exploitation of the North. As Emilie Cameron demonstrates, the Arctic has for centuries been treated like a blank page onto which a long line of explorers, missionaries, anthropologists, resource companies, and politicians have inscribed stories that serve their own interests. These stories have played a central role in shaping the region, including efforts to open the North to industrial resource extraction. Consequently, Qablunaat (non-Inuit, non-Indigenous people) have a responsibility to question their relationships with the North and northerners, first by placing these stories within their proper historical, geographical, and social context, and then by developing new understandings and new relationships that reflect the actual political, cultural, economic, environmental, and social landscapes of the contemporary Arctic.landscapes of the contemporary Arctic.