In The Inconvenient Indian, Thomas King offers a deeply knowing, darkly funny, unabashedly opinionated, and utterly unconventional account of Indian–White relations in North America since initial contact. Ranging freely across the centuries and the Canada–U.S. border, King debunks fabricated stories of Indian savagery and White heroism, takes an oblique look at Indians (and cowboys) in film and popular culture, wrestles with the history of Native American resistance and his own experiences as a Native rights activist, and articulates a profound, revolutionary understanding of the cumulative effects of ever-shifting laws and treaties on Native peoples and lands. Suffused with wit, anger, perception, and wisdom, The Inconvenient Indian is at once an engaging chronicle and a devastating subversion of history, insightfully distilling what it means to be “Indian” in North America. It is a critical and personal meditation that sees Native American history not as a straight line but rather as a circle in which the same absurd, tragic dynamics are played out over and over again. At the heart of the dysfunctional relationship between Indians and Whites, King writes, is land: “The issue has always been land.” With that insight, the history inflicted on the indigenous peoples of North America—broken treaties, forced removals, genocidal violence, and racist stereotypes—sharpens into focus. Both timeless and timely, The Inconvenient Indian ultimately rejects the pessimism and cynicism with which Natives and Whites regard one another to chart a new and just way forward for Indians and non-Indians alike.

A NEW YORK TIMES BESTSELLER From USA TODAY bestselling author Stephen Graham Jones comes a “masterpiece” (Locus Magazine) of a novel about revenge, cultural identity, and the cost of breaking from tradition. Labeled “one of 2020’s buzziest horror novels” (Entertainment Weekly), this is a remarkable horror story that “will give you nightmares—the good kind of course” (BuzzFeed). Seamlessly blending classic horror and a dramatic narrative with sharp social commentary, The Only Good Indians is “a masterpiece. Intimate, devastating, brutal, terrifying, warm, and heartbreaking in the best way” (Paul Tremblay, author of A Head Full of Ghosts). This novel follows four American Indian men after a disturbing event from their youth puts them in a desperate struggle for their lives. Tracked by an entity bent on revenge, these childhood friends are helpless as the culture and traditions they left behind catch up to them in violent, vengeful ways.

On September 4, 1995, several Stoney Point Natives entered Ipperwash Provincial Park, near Sarnia, Ontario, and began a peaceful protest aimed at reclaiming a traditional burial ground. Within seventy-two hours, one of those protestors, Anthony (Dudley) George, was dead, shot by an OPP officer. In One Dead Indian, after covering the tragedy from the beginning, journalist Peter Edwards examines the circumstances surrounding George’s death and asks a number of tough questions, including: How much pressure did the Ontario government put on the OPP to get tough? As the official public inquiry attempt to shed light on what really happened, Peter Edwards’s investigation of this question brings the story right up to the present.

The Native Americans believed that the soul never dies, and death was a transition from this world to the next. Preparation for this journey was diverse across the vast geographical expanse of North America. Burials could be above ground on a scaffold or tree, cremation, mummification, sometimes the bones were saved, and a mass burial was conducted, caves and fissures in rocks were used to inter the dead. Some buried the owner's horses and dogs with the body. Human sacrifice was practiced, slaying the wives or slaves and placing them within the graves. Some tribes left the remains to elements to be eaten by wild animals. In contrast, lavish burial mounds were constructed over the dead. Ghosts of the dead were feared, and in some cases, the corpse was immediately buried, and their house burned that the spirit may not return. The mourning rituals were just as diverse. Many tribes mourned the dead for extended periods that included cutting their hair and gashing their bodies with wounds or even cutting off their fingers to show their grief. Somber crying and wailing could be heard for days in the villages. Eighty-three different tribes' burial rituals are described in detail from first-hand accounts. This is your arcane journey into the spirit world of the Native Americans of North America. Plains Sioux Indians history, religion, Assinboine Indian history, religion, Sisseton Indian hisory, religion, YanktonI Indian history, Assinboine Indian history, religion, Teton Sioux, history, religion Brule'eton Sioux history, religion, Kansa Indian history, religion, Sioux Indian history, religion, Missouri Indian history, religion, Omaha Indian history, religion, Osage Indian history, religion, Ponca Indian history, religion, Oto Indian history, religion, Mandan Indian history, religion, Mdewakanton Indian history, religion, Hidasta Indian history, religion, Quapaw Indian history, religion, Crow Indian history, Monacan Indian history, religion, Santee, Indians history, religion, Biloxi Indians history, religion, Pascagoula Indians history, religion, Montagnais Indians history, religion, Micmac Indians, history, religion, and Malecite Indians, Wampanoag Indian history, religion, Narraganset Indians history, religion, Manhattan Island Indians history, Delaware Indian history, religion, death rituals Nanticoke Indian history, religion, Powhatan Indians history, religion, Werowance Indians, history, religion, Miami, Indian, history, religion, Pottawatomie Indian history, religion, Ojibwa Indian history, religion, Iroquois Indians history, religion, Oneida Indian history, religion, Seneca Indian history, religion, , Huron Indian history, religion, Seneca Indian history, religion, , Mohawk Indian history, religion, Wyandot Indian history, religion, Huron Indian history, religion, Cree Indian history, religion, Cherokee Indian history, religion, , Timucuan Tribes history, religion, Muskhogean Tribe Indians, history religion, Seminole Indians history, religion,, Choctaw Indians history, religion, Natchez Indians history, religion, Chickasaw Indians history, religion, Creek Indians history, religion, Caddoan Indians history, religion, Arikara Indians history, religion, Pawnee Indians history, religion, Crow Indians history, religion, Southwest Indians, history, religion, Navajo Indians history, religion, , Apache Indians history, religion, Pima Indians history, religion, Kiowa Indians history, religion, Wichita Indians history, religion, Caddo Indians history, religion,, Hopi Indians history religion, Pueblo Indians history, religion, Moquis (Pueblo), Commanche Indians history, religion, Shoshone Indians history, religion, Ute Indians history, religion, , Goshute Indians history, religion, Blackfoot Indians history, religion, Yakima Indians, Pacific Northwest, Achomawi, Karuk, Shanel, Yuki, Tolowa, Yokayo, Round Valley, Yurok, Klamath, Tolkotins, Skokomish, Chinook, Alaska, Aleut, Gwich'in, Innuit, Eskimo, Haida

At the same time that Matt and Parker find the body of the dead man in the creek, they recognize George Evans, the owner of the antique shop where Parker's mother works.

Burning the Dead traces the evolution of cremation in India and the South Asian diaspora across the nineteenth and twentieth centuries. Through interconnected histories of movement, space, identity, and affect, it examines how the so-called traditional practice of Hindu cremation on an open-air funeral pyre was culturally transformed and materially refashioned under British rule, following intense Western hostility, colonial sanitary acceptance, and Indian adaptation. David Arnold examines the critical reception of Hindu cremation abroad, particularly in Britain, where India formed a primary reference point for the cremation debates of the late nineteenth century, and explores the struggle for official recognition of cremation among Hindu and Sikh communities around the globe. Above all, Arnold foregrounds the growing public presence and assertive political use made of Hindu cremation, its increasing social inclusivity, and its close identification with Hindu reform movements and modern Indian nationhood.