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photo by Alex Lear

photo by Alex Lear

 

 

 

 

WE ARE GUILTY OF

FORGETTING WHO WE ARE

 

 

i am in a room

4 walls, ceiling, floor

2 windows, a door

outside the window is the world

no walls, sky, earth

death, birth, & the relative briefness of life

inside is the same as outside

only smaller, less complex

outside is the same as inside

only bigger, more choices & possibilities

 

there are only three questions to ask/to answer

1. who am i, 2. what is the world

& 3. how do i change, love or leave it

 

nothing else except

maybe

            god sitting somewhere

            marveling at our transformation, god

            mystified, unable to explain the logic

            of how we have become just like

            the pseudo-human creatures

            who enslaved our ancestors

 

            wow

 

            after all the centuries of racist bullshit,

            lynchings, chattel slavery & such that

            we black people have suffered

 

            who would have thought

 

            that violent savages

            & impotent religious fanatics

            is what we would be come

 

            wow

 

—kalamu ya salaam

 

 

 

 

 

Call for Presentations

3rd Global Conference

aplogo3

Saturday 5th July  – Monday 7th July 2014
Mansfield College, Oxford


Call for Presentations

From Christian concept of the ‘Apocalypse’ to the Hindu notions of the Kali Yuga, visions of destruction and fantasies of the ‘end times’ have a long history. In the last few years, public media, especially in the West, have been suffused with images of the end times and afterward, from the zombie apocalypse (the AMC series The Walking Dead) to life after the collapse of civilization (the NBC series Revolution.) Several popular television series and video games (Deep Earth Bunker) are now based on preparing for and surviving the end of the world. Once a fringe activity, ‘survivalism’ has gone mainstream, and a growing industry supplies ‘doomsday preppers’ with all they need to the post-apocalyptic chaos. One purpose of the conference is to explore these ideas by situating them in context — psychological, historical, literary, cultural, political, and economic. The second aim of the conference is to examine today’s widespread fascination the apocalyptic and post-apocalyptic thought, and to understand its rising appeal across broad sections of contemporary society around the world.

This interdisciplinary project welcomes proposals from all disciplines and research areas, including anthropology, psychoanalysis, political economy, psychology, area studies, communal studies, environmental studies, history, sociology, religion, theology, and gender studies.

Proposals for presentations, papers, performances, reports, work-in-progress, workshops and pre-formed panels are invited on issues related to (but not limited to) the following themes:

  • Decline, Collapse, Decay, Disease, Mass Death
  • Survivalism and Doomsday Preppers
  • Revolution
  • Theories of Social Change
  • Peak Oil, Resource Depletion, Global Warming, Economic Collapse
  • The Second Coming/Millenarianism/Rapture
  • The Hindu Kali Yuga
  • Sex and Gender at the End of Time
  • Ironic and/or Anti-Apocalyptic Thinking
  • Utopia and Dystopia
  • Intentional Communities as Communities of the End Times
  • Selling the Apocalypse, Commodifying Disaster, and Marketing the End Times
  • Death Tourism and Disaster Capitalism
  • The Age of Terror
  • Zombies, Vampires, and Werewolves in Post-Apocalyptic Fiction
  • Disaster Fiction/Movies/Video Games
  • History as Apocalypse
  • Remembering and Reliving the Collapse of the Western Roman Empire
  • Post- Apocalyptic conditions
  • Positive aspects of an Apocalypse, including change and transformation

In order to support and encourage interdisciplinarity engagement, it is our intention to create the possibility of starting dialogues between the parallel events running during this conference. Delegates are welcome to attend up to two sessions in each of the concurrent conferences. We also propose to produce cross-over sessions between these groups – and we welcome proposals which deal with the relationship between visions ofthe Apocalypse and Diasporas.

What to send:
Proposals will also be considered on any related theme. 300 word proposals should be submitted by Friday 14th February 2014. If a proposal is accepted for the conference, a full draft paper of no more than 3000 words should be submitted by Friday 16th May 2014. Proposals should be submitted simultaneously to both Organising Chairs; abstracts may be in Word or RTF formats with the following information and in this order:

a) author(s), b) affiliation as you would like it to appear in programme, c) email address, d) title of proposal, e) body of proposal, f) up to 10 keywords.
E-mails should be entitled: Apocalypse3 Proposal Submission.

Please use plain text (Times Roman 12) and abstain from using footnotes and any special formatting, characters or emphasis (such as bold, italics or underline). We acknowledge receipt and answer to all  proposals submitted. If you do not receive a reply from us in a week you should assume we did not receive your proposal; it might be lost in cyberspace! We suggest, then, to look for an alternative electronic route or resend.

Organising Chairs

Sheila Bibb: scbibb@inter-disciplinary.net
Rob Fisher
apoc3@inter-disciplinary.net

The conference is part of the ‘Ethos’ series of research projects, which in turn belong to the Critical Issuesprogrammes of ID.Net. It aims to bring together people from different areas and interests to share ideas and explore various discussions which are innovative and challenging. All proposals accepted for and presented at the conference must be in English and will be eligible for publication in an ISBN eBook.  Selected proposals may be developed for publication in a themed hard copy volume(s). All publications from the conference will require editors, to be chosen from interested delegates from the conference.

Inter-Disciplinary.Net believes it is a mark of personal courtesy and professional respect to your colleagues that all delegates should attend for the full duration of the meeting. If you are unable to make this commitment, please do not submit a proposal for presentation.

Details on the conference running alongside this project in 2014 can be found here: Diasporas

Please note: Inter-Disciplinary.Net is a not-for-profit network and we are not in a position to be able to assist with conference travel or subsistence.

 

>via: http://www.inter-disciplinary.net/critical-issues/ethos/apocalypse-imagining-the-end/call-for-papers/

 

Deadline Approaches for

Fence Poetry Prize for Women

fence

The Fence Books Ottoline Prize—given for a poetry collection by a woman writing in English who has published at least one previous book of poetry—includes a $5,000 cash prize and publication by Fence Books. The deadline is November 30.

Using the online submission system, poets may submit a manuscript of up to eighty pages with a twenty-eight dollar entry fee. All entrants will receive a subscription to Fence Magazine.

Poet Brenda Hillman, whose most recent collection is Seasonal Works With Letters on Fire(Wesleyan Poetry Series, 2013) will judge. The winning collection will be published by Fence Books in the spring of 2015.

Established in 2001 as the Motherwell Prize (and later renamed the Alberta Prize), the recently rechristened Ottoline Prize has been awarded to poets such as Harmony Holiday, Chelsey Minnis, Ariana Reines, Sasha Steensen, and Laura Sims.  

Fence Books is a branch of Fence Magazine, a literary journal and nonprofit organization founded in 1998 by editor Rebecca Wolf and affiliated with the University at Albany and the New York State Writers Institute. The press publishes books of poetry, fiction, critical texts, and anthologies, and sponsors three other book prizes for poetry and prose.

 

>via: https://www.pw.org/content/deadline_approaches_for_fence_poetry_prize_for_women

 

 

 

Call for Presentations 7th Global Conference

diasporaslogo

Saturday 5th July  – Monday 7th July 2014
Mansfield College, Oxford


Call for Presentations

This inter- and multi-disciplinary project seeks to explore the contemporary experience of Diasporas – communities who conceive of themselves as a national, ethnic, linguistic or other form of cultural and political construction of collective membership living outside of their ‘home lands.’ Diaspora is a concept which is far from being definitional. Despite problems and limitations in terminology, this notion may be defined with issues attached to it for a more complete understanding. Such a term which may have its roots in Greek, is used customarily to apply to a historical phenomenon that has now passed to a period that usually supposes that diasporans are those who are settled forever in a country other than the one in which they were born and thus this term loses its dimension of irreversibility and of exile.

In order to increase our understanding of Diasporas and their impact on both the receiving countries and their respective homes left behind, key issues will be addressed related to Diaspora cultural expression and interests. In addition, the conference will address the questions: Do Diasporas continue to exist? How do they evolve? What is the footprint or limit of Diaspora? Is the global economy, media and policies sending different messages about diaspora to future generations?

Proposals for presentations, papers, performances, workshops, and pre-formed panels are invited on any of the following themes:

Queering Diaspora
Diasporic identities and practices invariably position heterosexuality as central to the past (the imagined homeland) and the future survival of the diasporic community through implicit and explicit norms, traditions, and expectations. How do members of diasporic communities who identify with subordinated forms of sexuality such as lesbian, gay, bisexual, transgendered or other queer identities negotiate hetero-normativity in their communities? Do questions of diasporic cultural and social survival heighten homophobia? Or conversely, are diasporic spaces more easily queered? We welcome papers that address how LGBTQ members negotiate sexuality and diasporic identities, and consider the implications for intersectional theories of diaspora.

Diaspora, Sex, and Gender
If heteronormativity can shape diasporic identities, so too can historical norms of patriarchal power and the practices and social infrastructure associated with them. How, for instance, are diasporas and diasporic communities complicit in the general social practices that buttress inequalities or abuses? Do differences between sexes produce different perspectives on what constitutes diasporic identity? Does this disparity result in the co-existence of competing diasporic identities or ‘imaginaries’ that are tied to sex and gender identity? Or, on the other hand, does diaspora offer opportunities for change or for alternate social performances of sex and gender to arise? Does the distance between the home/land left behind and the new home offer an opportunity to break with the past and with tradition? To what extent can we speak of ‘gendered’ diasporas?

Visible Diasporas
Cinema, television, youtube and other mass media, and the visual arts are instrumental in representing diaspora or making diaspora visible both to itself and to others beyond the diasporic community. In then case of cinema, the presence and impact of displaced / globalised populations of audiences, spectators and producers of new mainstream /Hollywood /Bollywood cinema are crucial to the emergence of this post-diasporic cinema, as these narratives from texts to screen constitute a fundamental challenge for the negotiation of complex diasporic issues. How does the visual language of these various media shape or define diaspora? Those presenting on this topic and whose papers focus on cinema and other visual narratives/media are encouraged to show short excerpts or clips from their primary texts or to provide handouts rather than simply to describe the visual media. Long, descriptive summaries of film, for instance, are discouraged.

Invisible Diasporas
While there are multiple ways in which diaspora is made visible, what are the ways in which diasporas are made invisible? How do diasporas escape the attention of, or are actively made invisible by, the global media the collective institutional consciousness of such bodies as state governments and organisations such as the United Nations, etc.? Are these diasporas invisible because of their relatively small size or because they exist within other diasporas or in the shadow of other, larger visible diasporas? Is their invisibilty the result of a lack of awareness or documentation? Ignorance and apathy? Or are they forced into silence and invisibility due to the exigencies of power? That is to say, is their visibility actively repressed? Or do these diasporas engage in making themselves strategically invisible as a kind of self-defensive cloaking or masking mechanism necessary to survival? Do discrimination, assimilationist ideology or other forces ensure that this takes place either actively or passively over the course of time?

e-Diasporas and Technology
Technology has changed the way we think about diaspora. The internet, youtube, email, skype, social media, etc. have produced what has become known as the virtual diaspora and has had a profound effect on the way that diasporic communities interact with ‘home/land’ and each other. When communication can take place in such an immediate way, distances are shrunk and the boundaries between ‘here’ and ‘there’ are problematised or made more porous if not actually erased. Such connectivity only intensifies the interstitiality or cross-border mobility of diasporans who are able to engage virtually in more than one social environment. In a discussion of so-called e-diasporas, questions of access, mobility, connectivity ultimately lead to questions of privilege. Who is able to connect and who is not? And how does technology and the connections it provides allow the diaspora to reshape ‘home’ from a distance and vice versa?

The Limits of Diaspora — Problematising ‘Diaspora’
What are the ‘limits’ of diaspora? What is its ‘footprint’? What are the inter-generational issues that cause diasporas to evolve over time, to move toward or away from assimilation in then mainstream culture of the present home? How and why do diasporas redefine themselves? In what ways does ‘diaporic identity’ perform a gate-keeping function that includes but also excludes? How are diasporic identities contested? What are some of the ways to identity and define the subject in changing political boundaries where cultural interactions are amplified? What are the processes of social formation and reformation of diasporas in an age of increasing globalisation? What are the circumstances that give diasporas a window of opportunity to redefine their social position in both the place of origin and the current place of residence? How do we ‘problematise’ or critique diaspora?

The Evolution of the Critical Language of Diaspora
This topic is related to the previous one but focuses more specifically on the discipline of diaspora studies itself. What new cross-’ethnoscapes’ and cross-’ideoscapes’ are emerging and what new methods can be used to theorise the web of forces that influences Diasporas? Rogers Brubaker posits the current phenomenon of a diaspora ‘diaspora’ or an increasing dispersal of the concept and the ways that diaspora is represented, understood, and theorised. Stéphane Dufoix discusses the need to “go beyond ‘diaspora’ in the same way that Rogers Brubaker and Frederick Cooper have shown it is useful to go beyond ‘identity’” (Diaspora. Berkeley: U of California P, 2008. 108). What is the current state of diaspora studies and what is the trajectory of its evolution? How does globalisation affect the ways in which we understand diaspora? In what ways are the realities of contemporary diasporas posing challenges to the critical language of the discipline? What’s next?

The Steering Group particularly welcomes the submission of pre-formed panel proposals. Proposals will also be considered on any related theme.

In order to support and encourage interdisciplinarity engagement, it is our intention to create the possibility of starting dialogues between the parallel events running during this conference. Delegates are welcome to attend up to two sessions in each of the concurrent conferences. We also propose to produce cross-over sessions between these groups – and we welcome proposals which deal with the relationship between Diasporas and visions of the Apocalypse.

What to Send
Proposals will also be considered on any related theme. 300 word abstracts should be submitted by Friday 14th February 2014. If a proposal is accepted for the conference, a full draft paper of no more than 3000 words should be submitted by Friday 16th May 2014. Proposals should be submitted simultaneously to both Organising Chairs; proposals may be in Word or RTF formats with the following information and in this order:

a) author(s), b) affiliation as you would like it to appear in programme, c) email address, d) title of proposal, e) body of proposal, f) up to 10 keywords.
E-mails should be entitled: DIAS7 Proposal Submission.

Please use plain text (Times Roman 12) and abstain from using footnotes and any special formatting, characters or emphasis (such as bold, italics or underline). If you do not receive a reply from us in a week you should assume we did not receive your proposal; it might be lost in cyberspace! We suggest, then, to look for an alternative electronic route or resend.

Organising Chairs

 Rob Fisher: dias7@inter-disciplinary.net
Jonathan Rollins: jrollins@arts.ryerson.ca

The conference is part of the ‘Diversity and Recognition’ series of research projects, which in turn belong to the At the Interface programmes of ID.Net. It aims to bring together people from different areas and interests to share ideas and explore various discussions which are innovative and challenging. All proposals accepted for and presented at the conference must be in English and will be eligible for publication in an ISBN eBook.  Selected proposals may be developed for publication in a themed hard copy volume(s). All publications from the conference will require editors, to be chosen from interested delegates from the conference.

Inter-Disciplinary.Net believes it is a mark of personal courtesy and professional respect to your colleagues that all delegates should attend for the full duration of the meeting. If you are unable to make this commitment, please do not submit a proposal for presentation.

Details on the conference running alongside this project in 2014 can be found here: Apocalypse: Imaging the End

Please note: Inter-Disciplinary.Net is a not-for-profit network and we are not in a position to be able to assist with conference travel or subsistence.

 

>via: http://www.inter-disciplinary.net/at-the-interface/diversity-recognition/diasporas/call-for-papers/

 

 

buzzfeed

November 27, 2013

 

 

 

Watch This Indian Actress

Shut Down A Reporter

For Telling Her To Keep Quiet

About Women’s Rights

“As a woman, I should lie about the state of women that’s in our country?”

 

 – BuzzFeed Staff 

Actress Mallika Sherawat was giving a press conference when a local female journalist called her out on once saying that India was “regressive and depressing.”

Actress Mallika Sherawat was giving a press conference when a local female journalist called her out on once saying that India was "regressive and depressing."

“I think you need to do your homework well,” Sherawat replied. And then let loose.

"I think you need to do your homework well," Sherawat replied. And then let loose.

“Indian society is regressive for women.”

"Indian society is regressive for women."

“With female feticide, infanticide happening on an almost daily basis; with gang rapes making the headlines of almost every newspaper; with honor killings…”

"With female feticide, infanticide happening on an almost daily basis; with gang rapes making the headlines of almost every newspaper; with honor killings..."

“I think it’s a very, very regressive state for women.”

"I think it's a very, very regressive state for women."

“And I stand by it!”

Watch This Indian Actress Shut Down A Reporter For Telling Her To Keep Quiet About Women's Rights

The journalist fought back, saying that by focusing on the state of women, Sherawat was giving India a bad name abroad.

The journalist fought back, saying that by focusing on the state of women, Sherawat was giving India a bad name abroad.

“As a woman, I should lie about the state of women that’s in our country? So I didn’t lie. I said the truth.”

"As a woman, I should lie about the state of women that's in our country? So I didn't lie. I said the truth."

Watch the whole testy exchange here:

 

>via: http://www.buzzfeed.com/miriamelder/watch-this-indian-actress-shut-down-a-female-journalist-for?bffb

Nov. 13 2013

 

Nelson Mandela’s Granddaughter

Bares All in New Book

Zoleka Mandela writes about her struggle with cancer, drug addiction and the loss of two children in When Hope Whispers. 

Zoleka Mandela / BEN STANSALL/AFP/GETTY IMAGES

Zoleka Mandela / BEN STANSALL/AFP/GETTY IMAGES

 

BY: STEPHEN A. CROCKETT JR.

 

 

It is safe to say that Nelson Mandela’s granddaughter, Zoleka Mandela, didn’t have a normal childhood.

 

“By the time I was born, on 9 April 1980, my mother (Zindzi Mandela) knew how to strip and assemble an AK-47 in exactly thirty-eight seconds. She was twenty years old, trained in guerrilla warfare and already a full-fledged member of Umkhonto we Sizwe (the armed wing of the African National Congress),” she writes in her new book, When Hope Whispers.

Before Zoleka was a year old, her grandmother, Winnie Madikizela-Mandela, had already smuggled her into Robben Island prison to see her grandfather. Zoleka’s grandmother once hid a hand grenade in her book bag during a police search. While police did not find the explosive, Zoleka still looked on as her grandmother was arrested, the Associated Press reports.

The 33-year-old pulls no punches in her tell-all, which recounts her family’s involvement in the fight against South Africa’s white minority regime, her struggles with alcohol and drug addiction, the loss of two of her children and her fight against breast cancer, AP reports.

The book’s publication comes as Nelson Mandela, 95, remains under intensive medical care at his Johannesburg home, after being discharged in September from a lengthy hospitalization. Currently the freedom fighter is in critical but stable condition.

“There’s a social responsibility I can’t run away from, and instead I feel I embrace it,” Zoleka told the Associated Press about being a Mandela. “One of the things I learned so much about my grandparents is that you always have the power in you to make a difference in somebody else’s life despite your own challenges, and I think that’s what I’m trying to do.”

Zoleka said she hopes to inspire addicts looking for hope, women going through chemotherapy and parents struggling with the loss of their children, AP reports.

 

>via: http://www.theroot.com/articles/culture/2013/11/nelson_mandela_s_granddaughter_bares_all_in_new_book.html

__________________________

zoleka 01

zoleka 05

 

 

 

Nijla Mumin

Nijla Mumin

TWO BODIES

two bodies

At a major life crossroads, Nadia, 26, returns to her mother’s home from New York City, with a secret (body) that her mother doesn’t want to accept, but is determined to expose.

Official Selection:
~20th Annual Pan African Film Festival 
~2012 Fusion: Los Angeles LGBT People of Color Film Festival, presented by Outfest
~30th Annual Outfest Film Festival 
~2012 Newfest at Lincoln Center (NYC)
~Women of Media Festival (NJ)
~International Black Women’s Film Festival (IBWFF)
~2012 Frameline Film Festival 
~Bangalore Queer Film Festival (India)
~Q Fest (Houston)
~Gene Siskel Film Center- Black Harvest Film Festival 2012 (Chicago)

TWO BODIES looks at the gray area between familial rejection and acceptance of sexual orientation, and the way a mother desires a daughter to uphold social codes, but not to the extent of breaking the bond of their relationship.

Starring Jessica Reed, Sabrina Hunter Morales, and Toussaint Jeanlouis

 

Indian Country Today Media Network.com

11/19/13

Beyond the So-Called

First Thanksgiving:

5 Children’s Books

That Set the Record Straight

Reading children the classic ‘The People Shall Continue’ by Simon Ortiz will pave the way to a sound education about the events leading up to and following the so-called First Thanksgiving.
 

It’s November, a time of year that many parents, teachers, and librarians look forward to giving children books about what is commonly—and erroneously—called “The First Thanksgiving.” Others seek books that counter the narrative of Pilgrims and Indians warmly sharing a meal together, and still others want to avoid that disingenuous feel-good story altogether and provide children with books that are about indigenous people, books that provide insights and knowledge that are missing from all too many accounts.

Your local bookstore probably has a special shelf this month filled with books about “The First Thanksgiving.” In most of them, Native peoples are stereotyped, and “Indian” instead of “Wampanoag” is used to identify the indigenous people. When the man known as Squanto is part of the stories, his value to the Pilgrims is that he can speak English, and he teaches them how to plant and hunt. The fact that he was kidnapped and sold into slavery in Spain—if mentioned at all—is not addressed in the story because elaborating on it would up-end the feel-good story.

But there is an antidote to these books, and it goes beyond volumes that merely counter the feel-good tale. There are a multitude of works by Native writers who tell stories from their experience and history. While Thanksgiving is a good time to grab people’s attention about Wampanoag-European interactions, it does not need to frame the story. These books give a far more nuanced, and accurate, account of Indigenous Peoples. They will set children and adults alike straight on what really happened around the time of the so-called First Thanksgiving, and what Native life is like today.

1.The People Shall Continue, by Simon Ortiz (Children’s Book Press, 1977)

The starting point for this picture-book poem, illustrated by Sharol Graves, is not 1492, nor is it 1621. The story begins the moment that “all things came to be,” when “the People were born.” This provides an immediate departure from the typical re-telling of creation stories by non-Native writers, who tend to cast our stories in a romantic and mystical realm.

Right off the bat, Ortiz tells us that the People differ in how they came to be.

Some say, “From the ocean.”
Some say, “From a hollow log.”
Some say, “From an opening in the ground.”
Some say, “From the mountains.”

As the poem progresses, the People start talking about strangers who seek treasure, slaves and land. Across the continent, the People fight to protect themselves.

In the West, Pope called warriors from the Pueblo and Apache Nations.
In the East, Tecumseh gathered the Shawnee and the Nations of the Great Lakes, the Appalachians, and the Ohio Valley to fight for their people.

In the Midwest, Black Hawk fought to save the Sauk and Fox Nation.
In the Great Plains, Crazy Horse led the Sioux in the struggle to keep their land.

Osceola in the Southeast, Geronimo in the Southwest, Chief Joseph in the Northwest, Sitting Bull, Captain Jack, all were warriors.

The People signed treaties, and many were moved. Their children were taken to boarding schools.  Throughout, parents told their children:

“You are Shawnee. You are Lakota.
You are Pima. You are Acoma.
You are Tlingit. You are Mohawk.”

Through the years, the People kept their stories alive. Then, they realized, it was the powerful forces of the rich and of the government that made not only them but also others suffer: Black People, Chicano People, Asian People, and poor White people. Ortiz ends with a call to all Peoples to ally against forces that seek to destroy the humanity within each of us.

We must ensure that life continues.
We must be responsible to that life.

With that humanity and the strength
Which comes from our shared responsibility

For this life, the People shall continue.

 

2.Muskrat Will Be Swimming, by Cheryl Savageau (Tilbury House Publishers, 1996)

Set in the present day, this book is about a young girl being taunted by schoolmates. Her grandfather helps her cope with bullying by telling her their Skywoman story, which is part of the creation story of the Haudenonsaunee.

 

3.First Americans, series by Virginia Driving Hawk Sneve (First Americans Books, various years)

This picture-book nonfiction series, similar in scope to Ortiz’sThe People Shall Continue,consists of eight books profiling the Apache, Cherokee, Cheyenne, Hopi, Iroquois, Seminole and Sioux. Each one begins with a creation story and concludes with present-day information about each tribe and its people. In each, Sneve provides information about leaders, past and present.

 

4.Indian Shoes, Cynthia Leitich Smith (HarperCollins, 2002)

This easy-reader chapter book is about Ray Halfmoon, a Seminole-Cherokee boy, and his grandfather, who live in present-day Chicago.Indian Shoesis one of six stories in the book. Sprinkled with humor and warmth, each story is rich with details about Native life. Being set in Chicago, it makes clear that Native people are part of today’s America, and that some of us—be it by choice or other circumstances—live away from our homelands.

 

 

 

5.The Birchbark House, by Louise Erdrich (HyperionBooks for Children, 1999)

Another chapter book, this one about the Ojibwe people and their early encounters with whites who were moving into their homelands. An award-winning book, it launched a series that now has four books in it:Game of Silence(2005),Porcupine Year(2008), andChickadee(2013). The fifth book, not yet published, is titledMakoons.

 

>via: http://indiancountrytodaymedianetwork.com/2013/11/19/beyond-so-called-first-thanksgiving-5-childrens-books-set-record-straight-152337