Winnipeg writer Katherine Martens interviewed 26 women from the Mennonite community in southern Manitoba, ranging in age from 22 to 88 years old. They had many different backgrounds, but they all had one important characteristic: all were mothers.In the course of these interviews, Martens was searching for answers to questions that affected her both as a Mennonite and as a woman. How did they feel when they learned of the pregnancy? How did they choose home or hospital birth? How did the traditions of the Mennonite culture affect them as wives and mothers? As they talked, many spoke about the joys and trials of giving birth, and they also told Martens stories about other parts of their lives. Some had escaped the Russian Revolution to emigrate to Canada; others spent their entire lives in rural Manitoba, part of the close-knit Mennonite community, running farms and bearing as many as 15 children. Younger women who had formally left the Mennonite church were still conscious of the impact of the beliefs and customs on their lives.Many women were surprised to be approached for an interview, insisting that they had "no stories to tell." One was visited in a dream by her dead husband, who told her to "leave that alone." Yet, in the privacy of their kitchens and parlours, over sociable cups of tea, many did share with Martens their private fears and joys about what was often seen as a rite of passage into responsible adulthood, and they recalled that childbirth could be a difficult and, at times, traumatic event, but it could also be a radiant and spiritual experience.

Power Struggles: Hydro Development and First Nations in Manitoba and Quebec examines the evolution of new agreements between First Nations and Inuit and the hydro corporations in Quebec and Manitoba, including the Wuskwatim Dam Project, Paix des Braves, and the Great Whale Project. In the 1970s, both provinces signed so-called “modern treaties” with First Nations for the development of large hydro projects in Aboriginal territories. In recent times, however, the two provinces have diverged in their implementation, and public opinion of these agreements has ranged from celebratory to outrage.Power Struggles brings together perspectives on these issues from both scholars and activists. In debating the relative merits and limits of these agreements, they raise a crucial question: Is Canada on the eve of a new relationship with First Nations, or do the same colonial attitudes that have long characterized Canadian-Aboriginal relations still prevail?

Graham McInnes was one of many talented young people recruited by the charismatic John Grierson to build the National Film Board of Canada during the heady days of WWII. McInnes’s memoir of these “days of high excitement” is an insider’s look at the NFB from 1939 to 1945, a vivid “origin” story of Canada’s emerging world-class film studio that provides the NFB with the kind of full-bodied vitality usually associated with the great Hollywood studios in their golden years.An art critic and CBC radio commentator when he joined the NFB in 1939 as a scriptwriter, McInnes worked on many film classics with filmmakers such as Tom Daly, Norman McLaren, Gudrun Parker, and Budge Crawley. McInnes portrays these legends as well as many other players in that dynamic world, such as Lorne Green, Morley Callaghan, and Mavis Gallant, in this stylish, witty, and affectionate recreation of the early day-to-day frenzy.One Man’s Documentary is a lively account of one of the most exciting periods in Canadian filmmaking. With style and verve, McInnes paints vivid portraits of Grierson and the others who helped make the NFB an international institution. Film historian Gene Walz’s introduction gives a full picture of the early history of the NFB as well as an account of McInnes’s fascinating life.

The legacy of the residential school system ripples throughout Native Canada, its fingerprints on the domestic violence, poverty, alcoholism, drug abuse, and suicide rates that continue to cripple many Native communities. Magic Weapons is the first major survey of Indigenous writings on the residential school system, and provides groundbreaking readings of life writings by Rita Joe (Mi’kmaq) and Anthony Apakark Thrasher (Inuit) as well as in-depth critical studies of better known life writings by Basil Johnston (Ojibway) and Tomson Highway (Cree). Magic Weapons examines the ways in which Indigenous survivors of residential school mobilize narrative in their struggles for personal and communal empowerment in the shadow of attempted cultural genocide. By treating Indigenous life-writings as carefully crafted aesthetic creations and interrogating their relationship to more overtly politicized historical discourses, Sam McKegney argues that Indigenous life-writings are culturally generative in ways that go beyond disclosure and recompense, re-envisioning what it means to live and write as Indigenous individuals in post-residential school Canada.

Canadians have an ambivalent feeling towards the North. Although climate and geography make our northern condition apparent, Canadians often forget about the north and its problems. Nevertheless, for the generation of historians that included Lower, Creighton, and Morton, the northern rivers, lakes, forests, and plains were often seen as primary characters in the drama of nation building. W.L. Morton even went so far as to write that the ìmain task of Canadian life has been to make something of that formidable heritageî of the northern Canadian shield. For many politicians and developers, "to make something" of the North came to mean thinking of the North as an empty hinterland waiting to be exploited, and today, hydroelectric projects, mining, milling, pulp and paper, and other industries have changed much of the North beyond recognition.One of the first parts of the North to be aggressively industrialized was northern Manitoba. When all of Manitoba was given in 1670 to a group of entrepreneurs, a precedent was set that was replicated throughout the provinceís history. After the province entered confederation in 1870, provincial politicians and business leaders began to look to the northern resources as a new key to the provinceís economic development. Particularly after 1912, they saw resource development in the North as a strategy to expand the provincial economy from its agricultural base. Jim Mochoruk shows how government and business worked together to transform what had been the exclusive fur-trading preserve of the Hudsonís Bay Company into an industrial hinterland. He follows the many twisting paths established by developers and politicians as they chased their goal of economic growth, and recounts the ultimate costs of development in economic, ecological, and political terms.

The Haudenosaunee, more commonly known as the Iroquois or Six Nations, have been one of the most widely written about Indigenous groups in the United States and Canada. But seldom have the voices emerging from this community been drawn on in order to understand its enduring intellectual traditions. Rick Monture’s We Share Our Matters offers the first comprehensive portrait of how the Haudenosaunee of the Grand River region have expressed their long struggle for sovereignty in Canada. Through careful readings of more than two centuries of letters, speeches, ethnography, poetry, fiction, nonfiction, and film, Monture argues Haudenosaunee core beliefs have remained remarkably consistent and continue to inspire ways to address current social and political realities.

Told by Paul Moss (1911-1995), a highly respected storyteller and ceremonial leader, these twelve texts introduce us to an immensely rich literature. As works of an oral tradition, they had until now remained beyond the reach of those who do not speak the Arapaho language. Here, for the first time, these outstanding examples of indigenous North American literature are printed in their original language (in the standard orthography used on the Wind River Reservation) but made accessible to a wider audience through English translation and comprehensive introductions, notes, commentaries and an Arapaho-English glossary.The Arapaho traditions chosen for this anthology tell of hunting, scouting, fighting, horse-stealing, capture and escape, friendly encounters between tribes, diplomacy and war, conflict with the U.S. and battles with its troops. They also include accounts of vision quests and religious rites, the fate of an Arapaho woman captured by Utes, and Arapaho uses of the "Medicine Wheel"in the Bighorn Mountains.