An Ethnohistorian In Ruperts Land

In 1670, the ancient homeland of the Cree and Ojibwe people of Hudson Bay became known to the English entrepreneurs of the Hudson's Bay Company as Rupert's Land, after the founder and absentee landlord, Prince Rupert. For four decades, Jennifer S. H. Brown has examined the complex relationships that developed among the newcomers and the Algonquian communities--who hosted and tolerated the fur traders--and later, the missionaries, anthropologists, and others who found their way into Indigenous lives and territories. The eighteen essays gathered in this book explore Brown's investigations into the surprising range of interactions among Indigenous people and newcomers as they met or observed one another from a distance, and as they competed, compromised, and rejected or adapted to change. While diverse in their subject matter, the essays have thematic unity in their focus on the old HBC territory and its peoples from the 1600s to the present. More than an anthology, the chapters of An Ethnohistorian in Rupert's Land provide examples of Brown's exceptional skill in the close study of texts, including oral documents, images, artifacts, and other cultural expressions. The volume as a whole represents the scholarly evolution of one of the leading ethnohistorians in Canada and the United States.

In 1670, the ancient homeland of the Cree and Ojibwe people of Hudson Bay became known to the English entrepreneurs of the Hudson’s Bay Company as Rupert’s Land, after the founder and absentee landlord, Prince Rupert. For four decades, Jennifer S. H. Brown has examined the complex relationships that developed among the newcomers and the Algonquian communities—who hosted and tolerated the fur traders—and later, the missionaries, anthropologists, and others who found their way into Indigenous lives and territories. The eighteen essays gathered in this book explore Brown’s investigations into the surprising range of interactions among Indigenous people and newcomers as they met or observed one another from a distance, and as they competed, compromised, and rejected or adapted to change. While diverse in their subject matter, the essays have thematic unity in their focus on the old HBC territory and its peoples from the 1600s to the present. More than an anthology, the chapters of An Ethnohistorian in Rupert’s Land provide examples of Brown’s exceptional skill in the close study of texts, including oral documents, images, artifacts, and other cultural expressions. The volume as a whole represents the scholarly evolution of one of the leading ethnohistorians in Canada and the United States.

Towards a New Ethnohistory engages respectfully in cross-cultural dialogue and interdisciplinary methods to co-create with Indigenous people a new, decolonized ethnohistory. This new ethnohistory reflects Indigenous ways of knowing and is a direct response to critiques of scholars who have for too long foisted their own research agendas onto Indigenous communities. Community-engaged scholarship invites members of the Indigenous community themselves to identify the research questions, host the researchers while they conduct the research, and participate meaningfully in the analysis of the researchers’ findings. The historical research topics chosen by the Stó:lō community leaders and knowledge keepers for the contributors to this collection range from the intimate and personal, to the broad and collective. But what principally distinguishes the analyses is the way settler colonialism is positioned as something that unfolds in sometimes unexpected ways within Stó:lō history, as opposed to the other way around. This collection presents the best work to come out of the world’s only graduate-level humanities-based ethnohistory field school. The blending of methodologies and approaches from the humanities and social sciences is a model of twenty-first century interdisciplinarity.

From a variety of methodological perspectives, contributors to Living on the Land explore the nature and scope of Indigenous women’s knowledge, its rootedness in relationships, both human and spiritual, and its inseparability from land and landscape. The authors discuss the integral role of women as stewards of the land and governors of the community and points to a distinctive set of challenges and possibilities for Indigenous women and their communities.

"Compelled to Act" showcases fresh historical perspectives on the diversity of women's contributions to social and political change in prairie Canada in the 20th century, including but looking beyond the era of suffrage activism.

Ms. Prime Minister offers both solace and words of caution for women politicians. After closely analyzing the media coverage of former Canadian Prime Minister Kim Campbell; two former Prime Ministers of New Zealand, Jenny Shipley and Helen Clark; and Australia’s 27th Prime Minister, Julia Gillard, Linda Trimble concludes that reporting both reinforces and contests unfair gender norms. News about female leaders gives undue attention to their gender identities, bodies and family lives. Yet equivalent men are also treated to evaluations of their gendered personas. And, as Trimble finds, some media accounts expose sexism and authenticate women's performances of leadership. Ms. Prime Minister provides important insight into the news frameworks that work to deny or confer political legitimacy. It concludes with advice designed to inform the gender strategies of women who aspire to political leadership roles and the reporting techniques of the journalists who cover them.

Treating bodies as more than discursive in social research can feel out of place in academia. As a result, embodiment studies remain on the outside of academic knowledge construction and critical scholarship. However, embodiment scholars suggest that investigations into the profound division created by privileging the mind-intellect over the body-spirit are integral to the project of decolonization. The field of embodiment theorizes bodies as knowledgeable in ways that include but are not solely cognitive. The contributors to this collection suggest developing embodied ways of teaching, learning, and knowing through embodied experiences such as yoga, mindfulness, illness, and trauma. Although the contributors challenge Western educational frameworks from within and beyond academic settings, they also acknowledge and draw attention to the incommensurability between decolonization and aspects of social justice projects in education. By addressing this tension ethically and deliberately, the contributors engage thoughtfully with decolonization and make a substantial, and sometimes unsettling, contribution to critical studies in education.

"Ancient records of canoes are found from the Pacific Northwest to the coast of Maine, in Minnesota and Mexico, in the Southeast, and across the Caribbean. And if a native of those distant times might encounter a canoe of our day, whether birch bark or dugout or a modern marvel made of carbon fiber, its silhouette would be instantly recognizable. This is the story of that singular American artifact, so little changed over time: of canoes, old and new, the people who made them, and the labors and adventures they shared. With features of technology, industry, art, and survival, the canoe carries us deep into the natural and cultural history of North America. "--

Commerce by a Frozen Sea is a cross-cultural study of a century of contact between North American native peoples and Europeans. During the eighteenth century, the natives of the Hudson Bay lowlands and their European trading partners were brought together by an increasingly popular trade in furs, destined for the hat and fur markets of Europe. Native Americans were the sole trappers of furs, which they traded to English and French merchants. The trade gave Native Americans access to new European technologies that were integrated into Indian lifeways. What emerges from this detailed exploration is a story of two equal partners involved in a mutually beneficial trade. Drawing on more than seventy years of trade records from the archives of the Hudson's Bay Company, economic historians Ann M. Carlos and Frank D. Lewis critique and confront many of the myths commonly held about the nature and impact of commercial trade. Extensively documented are the ways in which natives transformed the trading environment and determined the range of goods offered to them. Natives were effective bargainers who demanded practical items such as firearms, kettles, and blankets as well as luxuries like cloth, jewelry, and tobacco—goods similar to those purchased by Europeans. Surprisingly little alcohol was traded. Indeed, Commerce by a Frozen Sea shows that natives were industrious people who achieved a standard of living above that of most workers in Europe. Although they later fell behind, the eighteenth century was, for Native Americans, a golden age.