Examines the history, culture, changing fortunes, and future prospects of the Montagnais-Naskapi Indians. Includes a picture essay on their crafts.

Labrador Innu cultural and environmental activist Tshaukuesh Elizabeth Penashue is well-known both within and far beyond the Innu Nation. The recipient of a National Aboriginal Achievement Award and an honorary doctorate from Memorial University, she has been a subject of documentary films, books, and numerous articles. She led the Innu campaign against NATO’s low-level flying and bomb testing on Innu land during the 1980s and ’90s, and was a key respondent in a landmark legal case in which the judge held that the Innu had the “colour of right” to occupy the Canadian Forces base in Goose Bay, Labrador. Over the past twenty years she has led walks and canoe trips in nutshimit, “on the land,” to teach people about Innu culture and knowledge. Nitinikiau Innusi: I Keep the Land Alive began as a diary written in Innu-aimun, in which Tshaukuesh recorded day-to-day experiences, court appearances, and interviews with reporters. Tshaukuesh has always had a strong sense of the importance of documenting what was happening to the Innu and their land. She also found keeping a diary therapeutic, and her writing evolved from brief notes into a detailed account of her own life and reflections on Innu land, culture, politics, and history. Beautifully illustrated, this work contains numerous images by professional photographers and journalists as well as archival photographs and others from Tshaukuesh’s own collection.

A detailed look at Innu relations with the Canadian state, developers, explorers, missionaries, educators, health-care professionals, and the justice system.

This is Kaniuekutat's book. In it, he tells the story of his life and that of Innu culture in the northern parts of Labrador. The pages of this book are filled with the voice of Kaniuekutat giving his account of an Innu hunter's life and the problems and distress that have been caused by sedentarization and village life. Kaniuekutat invites us to see Innu society and culture from the inside, the way he lives it and reflects upon it. He was greatly concerned that young Innu may lose their traditional culture and the skills necessary to make a living as hunters, and wanted to convey a message: the Innu must take care of their language, their culture and their traditions.

Since the 1960s, the Native peoples of northeastern Canada, both Inuit and Innu, have experienced epidemics of substance abuse, domestic violence, and youth suicide. Seeking to understand these transformations in the capacities of Native communities to resist cultural, economic, and political domination, Gerald M. Sider offers an ethnographic analysis of aboriginal Canadians' changing experiences of historical violence. He relates acts of communal self-destruction to colonial and postcolonial policies and practices, as well as to the end of the fur and sealskin trades. Autonomy and dignity within Native communities have eroded as individuals have been deprived of their livelihoods and treated by the state and corporations as if they were disposable. Yet Native peoples' possession of valuable resources provides them with some income and power to negotiate with state and business interests. Sider's assessment of the health of Native communities in the Canadian province of Labrador is filled with potentially useful findings for Native peoples there and elsewhere. While harrowing, his account also suggests hope, which he finds in the expressiveness and power of Native peoples to struggle for a better tomorrow within and against domination.

In this time of ecological crisis, all that is holy calls us into a more intimate partnership with the diverse and beautiful beings of this earth. In Finding Our Way Home, Myke Johnson reflects on her personal journey into such a partnership and offers a guide for others to begin this path. Lyrically expressed, it weaves together lessons from a chamomile flower, a small bird, a copper beech tree, a garden slug, and a forest fern, along with insights from Indigenous philosophy, environmental science, fractal geometry, childhood Catholic mysticism, the prophet Elijah, fairy tales, and permaculture design. This eco-spiritual journey also wrestles with the history of our society's destruction of the natural world, and its roots in the original theft of the land from Indigenous peoples. Exploring the spiritual dimensions of our brokenness, it offers tools to create healing. Finding Our Way Home is a ceremony to remember our essential unity with all of life.

Musical media and the audio recording industry have an important and complex history in Newfoundland and Labrador: professional musicians, community songwriters, local institutions, and even politicians have gone on record. The result is a widespread body of work that undercuts the idea of recorded music as a cultural commodity and deepens the province's tradition of cultural activism. Drawing on contemporary testimony and over fifty years of interviews, On Record explores how recording projects have served as sonic signatures, forms of protest, homage, or parody of the foibles of those in power. Beverley Diamond examines how audio recording in Newfoundland and Labrador has been shaped not merely by creative individuals, but by such events as resettlement, residential schools, the cod moratorium, technological change, and disasters that have befallen those who live and work on the North Atlantic. A chapter by ethnomusicologist and musician Mathias Kom examines the widespread response to a unique annual "challenge" to make an audio recording. Spanning both commercial and community-oriented initiatives, this book reflects the vibrant, socially engaged, and resilient nature of communities that value simultaneously and equally the highest professional standards and the creative potential of every citizen. Encompassing music from both settler and Indigenous communities, On Record redefines the culture of a province that has most often been associated with traditional music, demonstrating that recording goes beyond the creation of a commodity: it responds to the present and to constructs of public memory.