Unsettling Encounters radically re-examines Emily Carr's achievement in representing Native life on the Northwest Coast, and her goals and achievements in representing Native villages and totem poles in her paintings and writings. Reconstructing a neglected body of Carr's works that was central in shaping her vision and career makes possible a new assessment of her significance as a leading figure in the history of early twentieth-century Modernism. Unsettling Encounters includes a vivid recreation of the rapidly changing historical and social circumstances in which Carr painted and wrote. She lived and worked in British Columbia at a time when the growing settler population was rapidly taking over and developing the land and its resources. Gerta Moray argues that Carr's work takes on its full significance only when it is seen as a conscious intervention in settler-Native relations. She examines the work in relation to the images of Native peoples that were then being constructed by missionaries and anthropologists and exploited by the promoters of world's fairs and museums. Carr's famous, highly expressive later paintings were based to a great extent on the results of her early experience. At the same time they were a response to new currents in North American culture in the 1920s and 1930s. Moray explores Carr's participation in the Group of Seven's agenda to build a national culture and her sense of her own position as a woman artist in this masculine arena. Unsettling Encounters is the definitive study of Carr's "Indian" images, locating them both within the local context of Canadian history and the wider international currents of visual culture.

Unbecoming Cinema constitutes a welcome addition to texts that provide a film-philosophical perspective on films that otherwise take on and involve difficult subject matter, including in this case suicide, autistic worldviews, hallucinatory aesthetics and vomit-gore. The book in effect argues successfully and intelligently that even though hard to watch, many of these films can provide for viewers an opportunity to come to a renewed understanding of self and world. As a result, the author takes on difficult topics, but brings them to life in an exciting, philosophical fashion that also asks readers to rethink what it is that constitutes cinema

Officer Hunt didn’t believe his eyes, but the impossible creature was there, glaring back at him. It wasn’t the first or last time Hunt or local townsfolk came face-to-face with the terrifying, legendary beasts. Now, choosing to break years of enforced silence, Hunt anonymously reveals the most unbelievable, shocking, and true encounters with cryptids like Bigfoot and Dogman in the Pacific Northwest by law enforcement, the communities they serve, and others across the continent. This is volume one of the Bigfoot and Dogman Sightings series. Get it now.

The German poet and mystic Novalis once identified philosophy as a form of homesickness. More than two centuries later, as modernity’s displacements continue to intensify, we feel Novalis’s homesickness more than ever. Yet nowhere has a longing for home flourished more than in contemporary environmental thinking, and particularly in eco-phenomenology. If only we can reestablish our sense of material enmeshment in nature, so the logic goes, we might reverse the degradation we humans have wrought—and in saving the earth we can once again dwell in the nearness of our own being. Unsettling Nature opens with a meditation on the trouble with such ecological homecoming narratives, which bear a close resemblance to narratives of settler colonial homemaking. Taylor Eggan demonstrates that the Heideggerian strain of eco-phenomenology—along with its well-trod categories of home, dwelling, and world—produces uncanny effects in settler colonial contexts. He reads instances of nature’s defamiliarization not merely as psychological phenomena but also as symptoms of the repressed consciousness of coloniality. The book at once critiques Heidegger’s phenomenology and brings it forward through chapters on Willa Cather, D. H. Lawrence, Olive Schreiner, Doris Lessing, and J. M. Coetzee. Suggesting that alienation may in fact be "natural" to the human condition and hence something worth embracing instead of repressing, Unsettling Nature concludes with a speculative proposal to transform eco-phenomenology into "exo-phenomenology"—an experiential mode that engages deeply with the alterity of others and with the self as its own Other.

Based on decades of extensive archival research, Seen but Not Seen uncovers a great swath of previously-unknown information about settler-Indigenous relations in Canada.

Spiritual Encounters is a comparative and theoretically informed look at the religious interactions between Native and colonial European cultures throughout the Americas. Religion was one of the most contentious, dramatic, and complex arenas of confrontation between Natives and Europeans during the colonial era. This volume fully explores the significance of colonial religious encounters. Case studies, organized by theme, showcase previously unexamined sources and offer interpretations that shed new light on Native-European religious encounters in the New World. One group of studies examines the extent to which Native peoples internalized Christianity and the cultural mechanisms that enabled them to do so. Other chapters assess in detail the often uneasy relationship between Christianity and coexisting indigenous religious practices involving sorcery and healing. A third set of essays looks at the broader political and economic forces underlying Native-colonial religious encounters. An introduction and epilogue by the editors provide valuable summaries of the broad patterns characterizing the religious interactions between the West and the Other in the colonial Americas.

Unsettling the Colonial Places and Spaces of Early Childhood Education uncovers and interrogates some of the inherent colonialist tensions that are rarely acknowledged and often unwittingly rehearsed within contemporary early childhood education. Through building upon the prior postcolonial interventions of prominent early childhood scholars, Unsettling the Colonial Places and Spaces of Early Childhood Education reveals how early childhood education is implicated in the colonialist project of predominantly immigrant (post)colonial settler societies. By politicizing the silences around these specifically settler colonialist tensions, it seeks to further unsettle the innocence presumptions of early childhood education and to offer some decolonizing strategies for early childhood practitioners and scholars. Grounding their inquiries in early childhood education, the authors variously engage with postcolonial theory, place theory, feminist philosophy, the ecological humanities and indigenous onto-epistemologies.