In May of 1868, Elizabeth Bingham Young and her new husband, Egerton Ryerson Young, began a long journey from Hamilton, Ontario, to the Methodist mission of Rossville. For the next eight years, Elizabeth supported her husband’s work at two mission houses, Norway House and then Berens River. Unprepared for the difficult conditions and the “eight months long” winter, and unimpressed with “eating fish twenty-one times a week,” the young Upper Canada wife rose to the challenge. In these remote outposts, she gave birth to three children, acted as a nurse and doctor, and applied both perseverance and determination to learning Cree, while also coping with poverty and short supplies within her community. Her account of mission life, as seen through the eyes of a woman, is the first of its kind to be archived and now to appear in print. Accompanying Elizabeth’s memoir, and offering a counterpoint to it, are the reminiscences of her eldest son, “Eddie.” Born at Norway House in 1869 and nursed by a Cree woman from infancy, Eddie was immersed in local Cree and Ojibwe life, culture, and language, in many ways exemplifying the process of reverse acculturation often in evidence among the children of missionaries. Like those of his mother, Eddie’s memories capture the sensory and emotional texture of mission life, providing a portrait that is startling in its immediacy. Skillfully woven together and meticulously annotated by Jennifer Brown, these two remarkable recollections of mission life are an invaluable addition to the fields of religious, missionary, and Aboriginal history. In their power to resurrect experience, they are also a fascination to read.

In May of 1868, Elizabeth Bingham Young and her new husband, Egerton Ryerson Young, began a long journey from Hamilton, Ontario, to the Methodist mission of Rossville. For the next eight years, Elizabeth supported her husband's work at two mission houses, Norway House and then Berens River. Unprepared for the difficult conditions and the "eight months long" winter, and unimpressed with "eating fish twenty-one times a week," the young Upper Canada wife rose to the challenge. In these remote outposts, she gave birth to three children, acted as a nurse and doctor, and applied both perseverance and determination to learning Cree, while also coping with poverty and short supplies within her community. Her account of mission life, as seen through the eyes of a woman, is the first of its kind to be archived and now to appear in print.Accompanying Elizabeth's memoir, and offering a counterpoint to it, are the reminiscences of her eldest son, "Eddie." Born at Norway House in 1869 and nursed by a Cree woman from infancy, Eddie was immersed in local Cree and Ojibwe life, culture, and language, in many ways exemplifying the process of reverse acculturation often in evidence among the children of missionaries. Like those of his mother, Eddie's memories capture the sensory and emotional texture of mission life, providing a portrait that is startling in its immediacy.Skillfully woven together and meticulously annotated by Jennifer Brown, these two remarkable recollections of mission life are an invaluable addition to the fields of religious, missionary, and Aboriginal history. In their power to resurrect experience, they are also a fascination to read.

"Written in his mother's unique voice, John Leigh Walters pushes the boundaries of memoir in A Very Capable Life, the extraordinary journey of a seemingly ordinary woman." "Zarah Petri was a child when her family left Hungary to establish a new life in Canada in the 1920s. With courage and innovation, Zarah and her family survived the Depression - even if it meant breaking the law to do so. In celebrating Zarah Petri, A Very Capable Life pays homage to all "ordinary" women of the early twentieth century who challenged society's conventions for the sake of survival." --Book Jacket.

From a variety of methodological perspectives, contributors to Living on the Land explore the nature and scope of Indigenous women’s knowledge, its rootedness in relationships, both human and spiritual, and its inseparability from land and landscape. The authors discuss the integral role of women as stewards of the land and governors of the community and points to a distinctive set of challenges and possibilities for Indigenous women and their communities.

My Decade at Old Sun, My Lifetime of Hell is a simple and outspoken account of the sexual and psychological abuse that Arthur Bear Chief suffered during his time at Old Sun Residential school in Gleichen on the Siksika Nation. In a series of chronological vignettes, Bear Chief depicts the punishment, cruelty, abuse, and injustice that he endured at Old Sun and then later relived in the traumatic process of retelling his story at an examination for discovery in connection with a lawsuit brought against the federal government. He returned to Gleichen late in life—to the home left to him by his mother—and it was there that he began to reconnect with Blackfoot language and culture and to write his story. Although the terrific adversity Bear Chief faced in his childhood made an indelible mark on his life, his unyielding spirit is evident throughout his story.

In Ojibwe Stories from the Upper Berens River Jennifer S. H. Brown presents the dozens of stories and memories that A. Irving Hallowell recorded from Adam (Samuel) Bigmouth, son of Ochiipwamoshiish (Northern Barred Owl), at Little Grand Rapids in the summers of 1938 and 1940. The stories range widely across the lives of four generations of Anishinaabeg along the Berens River in Manitoba and northwestern Ontario. In an open and wide-ranging conversation, Hallowell discovered that Bigmouth was a vivid storyteller as he talked about the eight decades of his own life and the lives of his father, various relatives, and other persons of the past. Bigmouth related stories about his youth, his intermittent work for the Hudson’s Bay Company, the traditional curing of patients, ancestral memories, encounters with sorcerers, and contests with cannibalistic windigos. The stories also tell of vision-fasting experiences, often fraught gender relations, and hunting and love magic—all in a region not frequented by Indian agents and little visited by missionaries and schoolteachers. With an introduction and rich annotations by Brown, a renowned authority on the Upper Berens Anishinaabeg and Hallowell’s ethnography, Ojibwe Stories from the Upper Berens River is an outstanding primary source for both First Nations history and the oral literature of Canada’s Ojibwe peoples.

From its inception in 1885, the Alaska School Service was charged with the assimilation of Alaskan Native children into mainstream American values and ways of life. Working in the missions and schools along the Yukon River were George E. Boulter and Alice Green, his future wife. Boulter, a Londoner originally drawn to the Klondike, had begun teaching in 1905 and by 1910 had been promoted to superintendent of schools for the Upper Yukon District. In 1907, Green left a comfortable family life in New Orleans to answer the “call to serve” in the Episcopal mission boarding schools for Native children at Anvik and Nenana, where she occupied the position of government teacher. As school superintendent, Boulter wrote frequently to his superiors in Seattle and Washington, DC, to discuss numerous administrative matters and to report on problems and conditions overall. From 1906 to 1918, Green kept a personal journal—hitherto in private possession—in which she reflected on her professional duties and her domestic life in Alaska. Collected in The Teacher and the Superintendent are Boulter’s letters and Green’s diary. Together, their vivid, first- hand impressions bespeak the earnest but paternalistic beliefs of those who lived and worked in immensely isolated regions, seeking to bring Christianity and “civilized” values to the Native children in their care. Beyond shedding private light on the missionary spirit, however, Boulter and Green have also left us an invaluable account of the daily conflicts that occurred between church and government and of the many injustices suffered by the Native population in the face of the misguided efforts of both institutions.