Saugestad examines the relationship between the government of Botswana and its indigenous minority, variously known as Bushmen, San, Basarwa, or more recently Noakwe.

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.

Please note: This is a companion version & not the original book. Sample Book Insights: #1 I had to change the title of my book to The Inconvenient Indian: A Curious History of Native People in North America. While not subscribing to Pound’s political beliefs, I do agree with him that We do not know the past in chronological sequence. #2 The Inconvenient Indian is a history of Indian people in North America, but it is written from a narrative perspective. I have not tried to keep biases under control, and I have not kept personal anecdotes in check. #3 The term Indian is neutral in this book, and refers to a general group of people as diverse and indefinable as Indians. The term First Nations is the current term of choice in Canada, while Native Americans is the fashionable preference in the United States. #4 The author spent time on both Canada and the United States, discussing the past and present relations between the two countries. While the line that divides the two countries is a political reality, for most Aboriginal people, it doesn’t exist.

An illustrated edition of the award-winning, bestselling Canadian classic, featuring over 150 images that add colour and context to this extraordinary work. "Every Canadian should read [this] book." —Toronto Star Since its publication in 2012, The Inconvenient Indian has become an award-winning bestseller and a modern classic. In its pages, Thomas King tells the curiously circular tale of the relationship between non-Native and Indigenous people in the centuries since the two first encountered each other. This new, provocatively illustrated edition matches essential visuals to the book's urgent words, and in so doing deepens and expands King's message. With more than 150 images—from artwork, photographs, advertisements and archival documents to contemporary representations of Native peoples by Native peoples, including some by King himself—this unforgettable volume vividly shows how "Indians" have been seen, understood, propagandized, represented and reinvented in North America. Here is a book both timeless and timely, burnished with anger and tempered by wit, and ultimately a hard-won offering of hope—an inconvenient but necessary account for all of us seeking to tell a new story, in both words and images, for the future.

Part survey of the field of Indigenous literary studies, part cultural history, and part literary polemic, Why Indigenous Literatures Matter asserts the vital significance of literary expression to the political, creative, and intellectual efforts of Indigenous peoples today. In considering the connections between literature and lived experience, this book contemplates four key questions at the heart of Indigenous kinship traditions: How do we learn to be human? How do we become good relatives? How do we become good ancestors? How do we learn to live together? Blending personal narrative and broader historical and cultural analysis with close readings of key creative and critical texts, Justice argues that Indigenous writers engage with these questions in part to challenge settler-colonial policies and practices that have targeted Indigenous connections to land, history, family, and self. More importantly, Indigenous writers imaginatively engage the many ways that communities and individuals have sought to nurture these relationships and project them into the future. This provocative volume challenges readers to critically consider and rethink their assumptions about Indigenous literature, history, and politics while never forgetting the emotional connections of our shared humanity and the power of story to effect personal and social change. Written with a generalist reader firmly in mind, but addressing issues of interest to specialists in the field, this book welcomes new audiences to Indigenous literary studies while offering more seasoned readers a renewed appreciation for these transformative literary traditions.

How educators can respond to the Truth and Reconciliation Commission’s Calls to Action Educators have a special role in furthering truth and reconciliation in education, but many struggle to understand exactly what that means and how to accomplish it. There is no step-by-step guide to getting it right. Educators can only meaningfully accomplish truth and reconciliation in education by seeking out truth and reconciliation through education: an ongoing process of amplifying Indigenous voices and experiences, allowing oneself to be changed by them, and being guided by this learning both personally and professionally. Springing from an Indigenous education master’s certificate program at the University of Calgary and written from an adult education perspective on transformative learning, this book invites educators, broadly defined, into a conversation about truth and reconciliation through education. Section I contains useful chapters on program design and concepts, while section II presents a collection of inspirational and thought provoking personal reflections from Indigenous and non-Indigenous educators who have taken deliberate, active roles in responding to the TRC’s Calls to Action. This is a resource written by educators for educators wishing to embark on their own journeys of truth and reconciliation. Join the reconciliatory education community in courageously teaching, learning, and acting, just as the educators in this collected volume do.

James Tully is one of the world’s most influential political philosophers at work today. Over the past thirty years – first with Strange Multiplicity (1995), and more fully with Public Philosophy in a New Key (2008) and On Global Citizenship (2014) – Tully has developed a distinctive approach to the study of political philosophy, democracy, and active citizenship for a deeply diverse world and a de-imperializing age. Civic Freedom in an Age of Diversity explores, elucidates, and questions Tully’s innovative approach, methods, and concepts, providing both a critical assessment of Tully’s public philosophy and an exemplification of the dialogues of reciprocal elucidation that are central to Tully’s approach. Since the role of public philosophy is to address public affairs, the contributors consider public philosophy in the context of pressing issues and recent civic struggles such as: crises of democracy and citizenship in the Western world; global citizenship; civil disobedience and non-violence; Indigenous self-determination; nationalism and federalism in multinational states; protest movements in Turkey and Quebec; supranational belonging in the European Union; struggles over equity in academia; and environmental decontamination, decolonization, and cultural restoration in Akwesasne. Offering a wide-ranging analytical discussion of Tully’s work by leading scholars from various fields of study, with an extensive reply by Tully himself, Civic Freedom in an Age of Diversity provides a rich perspective on the full extent of his contribution.