Remember your birth, how your motherstruggled to give you form and breath.You are evidence of her life,and her mother's, and hers.
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Tuesday, March 21, 2023
Highly Recommended: REMEMBER by Joy Harjo, illustrated by Michaela Goade
Wednesday, March 15, 2023
Highly Recommended: HEART BERRY BLING by Jenny Kay Dupuis; illustrated by Eva Campbell
On a visit to her granny, Maggie is excited to begin her first-ever beading project: a pair of strawberry earrings. However, beading is much harder than she expected! As they work side by side, Granny shares how beading helped her persevere and stay connected to her Anishinaabe culture when she lost her Indian status, forcing her out of her home community—all because she married someone without status, something the men of her community could do freely.
As she learns about patience and perseverance from her granny’s teachings, Maggie discovers that beading is a journey, and like every journey, it’s easier with a loved one at her side.
In this beautifully illustrated book, children learn about the tradition of Anishinaabe beadwork, strawberry teachings, and gender discrimination in the Indian Act.
"That's me. Back when I lived on the reserve."
"I was stripped of my Indian status and had to leave the community."
Saturday, March 11, 2023
Another New Cover for Frank Asch's POPCORN
Tuesday, March 07, 2023
"Could he still use the youth edition of 'An Indigenous Peoples' History of the United States'?"
Monday, March 06, 2023
Debbie--have you seen SWIFT ARROW by Josephine Cunnington Edwards?
On January 1, 1984, a small home in Harrisville, New Hampshire, became the maiden office of TEACH Services, Inc. The mission of the newly formed publishing company was to encourage and strengthen individuals around the world through the distribution of books that point readers to Christ.
Colored leaves, red, yellow, and brown, fluttered past George as he rode behind Woonsak in the long string of Indians and ponies. They were riding north and moving quickly. So many Indians moved along the path that George, who rode near the front of the line, could not see the end when he turned around to look. The farther they went, the more unhappy George became. For with every step, Neko (his faithful pony) took him farther and farther from his home and from Ma and Pa. Even the fluttering leaves seemed like little hands waving good-bye all the day long. So begins chapter seven of this beloved classic by Josephine Cunnington Edwards. George, a young pioneer boy is captured by Indians and raised as the son of a mighty chief. He spends his time learning the ways of these native Americans, and yearning for the day that he might find a way to return to his loving family.
Wednesday, March 01, 2023
"Presenter Self-identification Statement" at 2023 Tucson Festival of Books
The Tucson Festival of Books takes no steps to verify, determine or otherwise confirm the race, ethnicity and or lineage of its authors, presenters or participants. All claims about history and ancestry of each person participating in the festival are entirely their own. Furthermore, the festival will not deny a qualified author admittance to the festival based on race, color, religion, sex (including pregnancy), national origin, age, disability, veteran status, sexual orientation, gender identity, or genetic information. We follow the University of Arizona’s Nondiscrimination and Anti-harassment Policy which can be accessed here.
American Indian Studies is committed to the highest standards of professional and scholarly conduct and the best ideals of academic freedom. We are also committed to developing strong and sustaining partnerships with people and programs in American Indian and Indigenous communities. These commitments will sometimes create tensions and might at times be in conflict, but we see them both as necessary to our conception of the work we do. Free academic inquiry helps us to test the limits of accepted wisdom, seek out new approaches to chronic problems, and recognize that being creative about the future might lead us to embrace people and ideas that have been in various ways excluded from the American Indian social and political world. At the same time, our commitment to partnering with people and programs in Native communities creates a need for us to make our work intelligible to a constitutive audience of that work. While we retain responsibility for defining the boundaries and limits of our scholarly and creative work, we also actively seek opportunities to be transparent in articulating what we do and why.
In such articulation, we recognize the importance of being able to identify ourselves clearly and unambiguously. Too often, we realize, American Indian studies as a field of academic inquiry has failed to live up to its potential at least in part because of the presence of scholars who misrepresent themselves and their ties to the Native world. While we do not in any way want to suggest that only Native scholars can do good scholarship in Native studies, neither do we want to make light of the importance of scholars who work in this field being able to speak with clarity about who they are and what brings them to their scholarship and creative activity. Indeed, we hope that our partners will subject us to whatever level of scrutiny they find appropriate as we seek to build bridges between the academic world and Indigenous communities.
[Adopted by American Indian Studies faculty, September 2010]
We respectfully acknowledge the University of Arizona is on the land and territories of Indigenous peoples. Today, Arizona is home to 22 federally recognized tribes, with Tucson being home to the O’odham and the Yaqui. Committed to diversity and inclusion, the University strives to build sustainable relationships with sovereign Native Nations and Indigenous communities through education offerings, partnerships, and community service.
Friday, February 24, 2023
Stereotypes in Beverly Cleary's HENRY HUGGINS
In September he had been Second Indian in a play for the Westward Expansion Unit. That hadn't been too bad. He had stuck an old feather out of a duster in his hair and worn an auto robe his mother let him take to school. It was an easy part, because all he had to say was "Ugh!" First Indian and Third Indian also said "Ugh!" It really hadn't mattered which Indian said "Ugh!" Once all three said it at the same time.