Indigenous Literature

In Asalin, fae rule and witches like Wyatt Croft…don't. Wyatt's betrothal to his best friend, fae prince Emyr North, was supposed to change that. But when Wyatt lost control of his magic one devastating night, he fled to the human world. Now a distant Emyr has hunted him down. Despite transgender Wyatt's newfound identity and troubling past, Emyr has no intention of dissolving their engagement. In fact, he claims they must marry now or risk losing the throne. Jaded, Wyatt strikes a deal with the enemy. But as he gets to know Emyr, Wyatt realizes the boy he once loved may still exist.

Meet Isidore “Ezzy” Desjarlais and Grey Ginther: two distant Métis cousins making the most of Grey’s uncle’s old trailer, passing their days playing endless games of cribbage and cracking cans of cheap beer in between. Grey, once a passionate advocate for change, has been hardened and turned cynical by an activist culture she thinks has turned performative and lazy. One night, though, she has a revelation, and enlists Ezzy, who is hopelessly devoted to her but eager to avoid the authorities after a life in and out of the group home system and jail, for a bold yet dangerous political mission.

The film Rabbit-Proof Fence is based on this true account of Doris Pilkington's mother Molly, who as a young girl led her two sisters on an extraordinary 1,600 kilometer walk home. Under Western Australia's invidious removal policy of the 1930s, the girls were taken from their Aboriginal families at Jigalong on the edge of the Little Sandy Desert, and transported halfway across the state to the Native Settlement at Moore River, north of Perth. Here Aboriginal children were instructed in the ways of white society and forbidden to speak their native tongue.

In 1851, at a remote village in the Scandinavian tundra, a Lutheran minister known as Mad Lasse tries in vain to convert the native Sámi reindeer herders to his faith. But when one of the most respected herders has a dramatic awakening and dedicates his life to the church, his impetuous son, Ivvár, is left to guard their diminishing herd alone. By chance, he meets Mad Lasse’s daughter Willa, and their blossoming infatuation grows into something that ultimately crosses borders.

Welcome to Anoka, Minnesota, a small city just outside of the Twin Cities dubbed “The Halloween Capital of the World” since 1937. Here before you lie several tales involving bone collectors, pagan witches, werewolves, skeletal bison, and cloned children. It is up to you to decipher between fact and fiction as the author has woven historical facts into his narratives.

Part manifesto, part memoir, This Wound Is a World is an invitation to “cut a hole in the sky / to world inside”. Belcourt issues a call to turn to love and sex to understand how Indigenous peoples shoulder their sadness and pain without giving up on the future. His poems upset genre and play with form, scavenging for a decolonial kind of heaven where “everyone is at least a little gay”.

Literatures, Communities, and Learning: Conversations with Indigenous Writers gathers nine conversations with Indigenous writers about the relationship between Indigenous literatures and learning, and how their writing relates to communities. Relevant, reflexive and critical, these conversations explore the pressing topic of Indigenous writings and its importance to the wellbeing of Indigenous Peoples and to Canadian education. It offers listeners a chance to listen to authors’ perspectives in their own words.

She was named Omakakiins, or Little Frog, because her first step was a hop. Omakakiins and her family live on an island in Lake Superior. Though there are growing numbers of white people encroaching on their land, life continues much as it always has. But the satisfying rhythms of their life are shattered when a visitor comes to their lodge one winter night, bringing with him an invisible enemy that will change things forever—but that will eventually lead Omakakiins to discover her calling.

The Raven is as much a paradoxical creature as he is important in the myths of many native cultures. The central character of these stories, the Raven is considered the benevolent creator, filling the world with beauty and harmony, the master mind behind all that is good and looked upon with warm admiration. On the other hand, he is often viewed as a malevolent conniving, scheming trickster with self-gratification as his only goal.

A frantic young girl flees the reservation to escape the horrors of abuse at the hands of her adoptive family. Despising her white father they blame for the death of the girl's mother. The man is driven out only to be found dead along a lonely stretch of dirt road. Suffering through a long and desperate struggle on the back streets of Albuquerque, the girl somehow manages to survive, and against all odds, eventually claws her way up from the depths of degradation to a life of success beyond her wildest imagining.

The Narrows of Fear (Wapawikoscikanik) navigates the unsettling, but necessary. When love of, and respect for, culture goes awry, it is our indigenous women who bring us back to what is important. This novel is an interweaving of stories centered on a range of characters, both male and female, though the women, for the most part, are the healers. Though several were abused both in their own community and in residential schools, these women are smart and loving and committed to helping one another.

Buck, government name Michael Fineday, Ojibwe name Miskwa’ doden (Red Deer), is on the brink of suicide. He has just been served divorce papers by his wife, Naomi, who is fed up with his savior complex and the danger it often attracts to their door. Living on the border of Shakopee Mdewakanton Sioux Community reservation, Buck makes a living as a boatbuilder and carpenter. He spends his days alone, trying to win the trust of a feral cat … until a semi-feral girl shows up, fascinated by the canoe Buck is building.

Deep in the heart of Australia's high country, along an ancient, hidden track, lives Molly Johnson and her four surviving children, another on the way. Husband Joe is away months at a time droving livestock up north, leaving his family in the bush to fend for itself. Molly's children are her world, and life is hard and precarious with only their dog, Alligator, and a shotgun for protection - but it can be harder when Joe's around.

After discovering a near-lifeless Eli at the base of the Great Tree, Morgan knows she doesn't have much time to save him. And it will mean asking for help—from friends old and new. Racing against the clock, and with Arik and Emily at her side, Morgan sets off to follow the trail away from the Great Tree to find Eli's soul before it's too late. As they journey deep into the northern woods, a place they've been warned never to enter, they face new challenges and life-threatening attacks from strange and horrifying creatures.

In the beginning, the world is spoken into existence with one word: “Earth.” There are no inhabitants, and no sun—only the broad sky, silent sea, and sovereign Framer and Shaper. Then come the twin heroes Hunahpu and Xbalanque. Wielding blowguns, they begin a journey to hell and back, ready to confront the folly of false deities as well as death itself, in service to the world and to humanity. This is the story of the Mayan Popol Vuh, “the book of the woven mat,” one of the only epics indigenous to the Americas.

Catalina de Cerrato is being raised by her widowed father, Don Alonso, in 1551 Guatemala, scarcely thirty years since the Spanish invasion. A ruling member of the oppressive Spanish hierarchy, Don Alonso holds sway over the newly relegated lower class of Indigenous communities. Fiercely independent, Catalina struggles to honor her father and her late mother, a Maya noblewoman to whom Catalina made a vow that only she can keep: preserve the lost sacred text of the Popol Vuh, the treasured and now forbidden history of the K’iche’ people.

Harley, a man of Nyoongar ancestry, finds himself at a difficult point in the history of his country, family and self. As the apparently successful outcome of his white grandfather's enthusiastic attempts to isolate and breed the ‘first white man born', he wants to be a failure. But would such failure mean his Nyoongar ancestors could label him a success? And how can the attempted genocide represented by his family history be told?

Story is told by a narrator who is a psychologist in Indian country. What appears to be a consultation with a patient ends up being a meeting with his teacher, Tarrence. Tarrence proceeds to take the narrator into a dreamtime journey that melts the worldview held by the storyteller. The dream leads the narrator to a place in which the energy generated by ancient dreamers must be balanced. The lack of balance brought on by the power dreamers and their ceremony resulted in the atomic bomb.

When the local trader is found murdered the only clue points directly at Lucy Tallwoman. The FBI sweeps in to discover a decades-old trail of deceit and betrayal as the darker days of Lucy's past come back to haunt her. The family decides they need help . . . and fast.

Louis Riel was a brilliant man who made change happen. He was a Metis leader who played a vital role in bringing Manitoba into the Confederation. He led the resistance to Canadian intrusion on Metis territory. Louis Riel died as a hero to his people. His name is still spoken of, and his legacy continues today.