Not Recommended: Nancy Bo Flood's SOLDIER SISTER, FLY HOME

Some months ago, I learned that Lori Piestewa was being written about in a book by Nancy Bo Flood. My immediate reaction was similar to the reaction I had in 1999 when I read Ann Rinaldi's My Heart Is On The Ground. In preparation for her book on Native children at Carlisle Indian Industrial School, Rinaldi visited the cemetery there. She used the name of one of the children buried there as a name for one of her characters. That--and many other things about her book--astonished me. What happened to Native Nations and our children because of those schools is something we have yet to recover from. Rinaldi using the name of one of those children was wrong.

Flood is doing that, too.

Soon after the Iraq War began in 2003, Lori Piestewa was killed in Iraq. Her death was felt by people across Native Nations, who started a movement to rename "Squaw Peak" in her honor. Janet Napolitano (she was the governor of the state of Arizona at that time; the Hopi Nation is in Arizona) supported the move. Though it was a difficult change to make (due to governmental regulations), it did take place. What was once "Squaw" Peak (squaw is a derogatory term) is now Piestewa Peak. Each year, there are gatherings there to remember Lori Piestewa. Her family is at those gatherings, as are many Native people.

Tess--the main character in Flood's Soldier Sister, Fly Home--is Navajo. The story opens on the morning of a "ceremony" for Lori. Tess and her parents will go to it, but her older sister, Gaby won't be there because she is in the service. Tess is angry that her sister enlisted in the first place, but also angry that Gaby can't be at the service. The reason? Gaby and Lori were friends (p. 14):

Lori was the first of my sister's friends to join, the first to finish boot camp, the first deployed to Iraq. "Nothing fancy, nothing dangerous," Lori had emailed. "I'll help with supplies, help the soldiers who do the fighting. They're the real warriors. Before you know it, I'll be back."

It is implied that Lori wrote to Gaby. That passage feels wrong to me, too. Several news articles report that Lori sent an email to her mother. In it, she said "We're going in," and "Take care of the babies. I'll see you when I get back." Whether she used Lori's actual words or ones she made up and attributed to Lori doesn't matter. What matters is that she did it in the first place.

The "ceremony" for Lori that Tess and her parents go to bothers me, too. It is going to be held in a gymnasium in Tuba City. When they get there, Tess sees that there are "three large wide drums clustered together." Three different times during this "ceremony," the drumbeat is described as "boom-BOOM."

In newspaper accounts, I find that there was a memorial service held for her in a gymnasium in Tuba City on April 12, 2003, but I don't find any descriptions of it. What is important, is that it was a memorial. Not a "ceremony." At these kinds of Native gatherings (many are held in gyms, so that is not a problem with Flood's story), there is a drum and honor guard, but no "ceremony" of the kind that is implied. And characterizing the sound of the drum as "boom-BOOM" is, quite frankly, laughable.

On page 14 of Soldier Sister, we read that Tess's mother is going to give Lori's family a Pendleton blanket. Tess remembers her sister in that gym, standing at center circle ready to play basketball (p. 15):

Today Lori's mother stood in that circle, wrapped in a dark-purple blanket. Purple, the color of honor. Fallen Warrior. On each side of her stood two little children, Lori's children. Did they hope Lori would come home and surprise them?

Surprise them?! That part of that passage strikes me as utterly callous and lacking in sensitivity for Lori's children and family.

It is possible that, at the actual service that happened that day (news accounts indicate her family was given Pendleton blankets are other memorials since then), someone gave Lori's family a Pendleton blanket. It may have been one of the Chief Joseph blankets. They're available in purple. Pendleton blankets figure prominently throughout Native nations. I've been given them, and I've given them to others, too.

I doubt, however, that a purple one was chosen because purple signifies honor to Hopi or Navajo people. Purple carries that meaning for others, though. In the US armed services, for example, there's the Purple Heart.

All of what I find in Soldier Sister, Fly Home 

that is specific to Lori Piestewa, is cringe-worthy. 

In the back of the book, Flood writes at length about getting Navajo consultants to read the story to check the accuracy of the Navajo parts of the story and her use of Navajo words, too. There is no mention of having spoken to anyone at Hopi, or anyone in Lori Piestewa's family, about this story.

In her "Acknowledgements and Author's Note," Flood writes that (p. 153):

A percentage of the royalties from the sale of this book will be contributed to the American Indian College Fund to support the education of Lori's two children.

That, too, is unsettling. Using her children to promote this book is utterly lacking in grace. It may sound generous and kind, but the reality is that most authors have day jobs. They can't support themselves otherwise. Various websites indicate that an author may receive 10% (or up to 15%) of the sale of each book. Amazon indicates the hardcover price for this book will be $16.95 (it is due out in August of 2016). If we round that to $17.00 and use the 10% figure, Flood could get $1.70 per book. How much of that $1.70 does she plan to send to the American Indian College Fund? Did she talk with Lori's parents (Lori's children live with them) about this donation?

Update, August 24, 2016: An anonymous commenter wrote to say that in the final copy of the book, Flood revised the Author's Note. It now reads as follows:

The Piestewa family is pleased that a percentage of the book's royalties will support the education of Lori's two children. An additional donation will be made to the American Indian College Fund.

Given that Flood specifically names many Navajo people who helped her with this book, the lack of naming of Hopi people makes me very uneasy. Without their names, it feels very much like Flood is exploiting a family and a people. For that reason alone, I can not recommend this book.

I could continue this review, pointing to problems in the ways Flood depicts Tess as a young woman conflicted over her biracial identity. Doing that would help other writers who are developing biracial characters, but I think I'll save that for a stand-alone post.

Soldier Sister, Fly Home by Nancy Bo Flood, published by Charlesbridge in 2016, is not recommended.

Update: January 26, 2016

There aren't nearly enough Native people in children's and young adult literature. It is a small community, and a good many of us write to each other, sharing news, concerns, etc. As I read Flood's book, I was talking with Joe Bruchac about author notes. What he says below is similar to what I said in my post about beta readers. I'm glad to share his remarks (with his permission) here:

I also am feeling increasingly leery about books which mention the names of people from whatever native nation the non-native person has written a book about as those who provided guidance in some unspecified manner.

For one, not every native person from a particular nation is an expert on that nation's culture, language, and history. I suggest doing what I have tried to do as much as possible, which is to work directly with tribal historians, linguists, and others from that particular nation who are regarded as expert, as elders, and spokespeople and so on-- recognized as such by their own tribal nation. (Such as Wayland Large, the tribal historian of the Shoshone Nation who reviewed my manuscript Sacajawea before it was published.)

I know of a few books in the past that mentioned supposedly American Indian people who were advisors, but were in fact not even Indian. One example is the infamous book brother eagle sister sky.

For another, when there is merely a list of names without any indication of what those people said or did to assist I wonder if there really was any actual significant input from those folks, or just a random conversation now and then.

I may have used this term before when discussing things with you but I find that a great number of books about American Indians by non- Indians tend to engage in what I call "cultural ventriloquism." They create a supposedly native character who is nothing more than a dummy through which the non-native authors voice is spoken. As a result, the worldview and the viewpoint is distinctly not Native American, but a mere pretense.

I first heard "cultural ventriloquism" back in the early 2000s, at a conference in Madison at the Cooperative Children's Book Center. Joe was talking, then, about Ann Rinaldi's My Heart Is On the Ground. 

I am still working on my next post about Flood's book, mulling over what I will emphasize. I've got several thoughts in my head. When that post is ready, I'll provide a link here, to it.

Update, September 1, 2016
I finished my second post on the book. 

Ellen S. Cromwell's TALASI, A STORY OF TENDERNESS AND LOVE

Earlier this month I received a review copy of Talasi, A Story of Tenderness and Love. Written by Ellen S. Cromwell and illustrated by Desiree Sterbini, it purports to be about a Hopi child. The author is not Native.

Here's some of my notes:

Page 6

Talasi is the little girl's name, which, the author tells us "comes from corn tassel flowers that surround her pueblo home in Arizona."

I think readers are meant to think that her name may be a Hopi name. Let's pause, though, and think about that. The word tassel is an English word. The Hopi have their own language, and likely have a word for tassel. Wouldn't the child's name reflect that word rather than the English one?

As regular readers of American Indians in Children's Literature know, my grandfather is Hopi. I've been to Hopi. Homes on the mesas aren't surrounded by corn fields. The mesas are, so maybe that is what the author means, but written as-is, it reminds me more of farms in the midwest where homes are surrounded by corn fields.

Page 7

There's an error about materials used to build homes. The text says that "dwellings" (that word, by the way, sounds like an anthropologist, not a storyteller) are made from "adobe stone and clay." That ought to be "dried bricks and adobe clay" as stated in the "About the Hopis" at the end of the book.

We read that the best part of "multi-level living" is that Talasi can climb up and down a ladder. Sounds odd to me... let's think about a child in the midwest living in a two-story house. Is that child likely to say going up and down the stairs is the best thing about living in that multi-level home? I doubt it. Presenting that activity as a favorite thing for Talasi to do sounds very much like an outsider's imaginings of what life is like for a Hopi child. I suppose it is possible, but, not likely.

Page 10

The illustration shows Talasi and her grandmother, who sits in a rocking chair. The wall behind them has a six-paned glass window... which strikes me as an inconsistency. So does Talasi lying on the floor. It reminds me of a modern day house (again, in the Midwest) more than it does a Hopi home at one of the mesas. It also makes me wonder about the time period for this story.

On that page Talasi's grandmother tells her that she's going to move to a new home and that she'll go to a school to learn things that she (the grandmother) can no longer teach her. This foreshadows what is to come: Talasi's grandmother is going to die and upon her death, Talasi and her mom are going to move away to a city.

Page 14-15

On this page we have a double paged spread showing a city with tall buildings and bright lights. I wonder if it is Phoenix? And again I wonder about the time period for the story.

Page 16

Talasi goes to school but feels out of place. The text says that there are things to play with, but "no Katsina dolls to comfort her." Reading that, I hit the pause button. This, again, feels very much like an outsider voice. A "Katsina doll" isn't a plaything in the way that sentence suggests.

Page 18

Talasi brings a Katsina doll into the classroom. She wants to share it, and a story about it. I find that page especially troubling. It makes me wonder if Cromwell and Sterbini submitted this project to the Hopi Cultural Preservation Office. The acknowledgements page in the front of the book thanks Stewart B. Koyiyumptewa, the archivist at HCPO, for his "generous attention." His name there suggests that he endorsed Cromwell's book, but "generous attention" gives me pause. Given the care with which the HCPO protects Hopi culture from appropriation and misrepresentation, I doubt that HCPO approved what I see on page 18.

That said, the way that Talasi tells that story sounds--again--very much like an adult who is an outsider rather than how a Hopi child would speak.

***

I have too many concerns about the content of Talasi, A Story of Tenderness and Love. If I hear from any of the people in the Acknowledgements, telling me that they do recommend it, I'll be back to say so.

Debbie--have you seen... Sally M. Keehn's MOON OF TWO DARK HORSES

A reader wrote to ask me about Sally M. Keehn's Moon of Two Dark Horses. I'm adding it to my "Debbie--have you seen..." series. First published by Philomel in 1995, it is historical fiction about a friendship between Daniel (he's white) and Coshmoo (he's Delaware).

Publisher's Weekly gave it a starred review. In that review I see that Coshmoo is the son of "the Delaware Indian Leader Queen Esther." Queen? I'm also curious about "Coshmoo." I think I need to take a look at this book.

A Comparison: D'Aulaire's ABRAHAM LINCOLN 1939 and 2015

On December 1, 2015, Publisher's Weekly ran an article about Ingri and Edgar Parin d'Aulaire's Abraham Lincoln. For its 75th anniversary, it was reprinted with...

... minor modifications to the original art and text to reflect contemporary views about race politics and to reflect historical accuracy, citing two instances in the book, including one of a Native American cowering behind Lincoln, which they fixed to have him “standing erect.” 

That information was provided to Publisher's Weekly by Rea Berg of Beautiful Feet Books. In the "Note from the Publisher" in the back of the anniversary edition, Berg wrote:

"In this special edition we are pleased to present some minor modifications of the original art and text that more closely align to the spirit of Lincoln, the authors and their heirs, and this publishing house."

In addition to the changes to the Native content, significant changes have been made to the text and illustrations of African Americans. In my post, I am sharing the modifications to the Native content on one page (in an earlier post, I noted depictions of Native content on other pages, but those remain unchanged). As you'll see, I used a yellow highlighter to emphasize changes to the text. I begin with a photo of changes to the illustration on that one page. Later, I'll be back to analyze those changes. The pages in the books are not numbered.

***

This page is about Lincoln being chosen to serve as Captain of the Illinois militia. The year (1832) isn't mentioned in the original or the revision, and neither is Black Hawk's nation (Sac and Fox). You can see that the "peaceful old Indian" is standing more upright in the image on the right than he was in the original (on the left). I don't understand what difference it makes to change his posture. Do you?

ORIGINAL (1939):
His tribe had sold the land to the "paleface," but Black Hawk said: "Man-ee-do, the great spirit, gave us the land, it couldn't be sold."
75th ANNIVERSARY EDITION (2015):
His tribe had sold the land to the settlers, but Black Hawk said, "Man-ee-do, the great spirit, gave us the land, it couldn't be sold."


ORIGINAL (1939):
"Sold is sold," said the people of Illinois, and went to war to chase the Indians out.
75th ANNIVERSARY EDITION (2015):
"Sold is sold," said the people of Illinois, and they prepared for war. 


ORIGINAL (1939):
But his soldiers had never taken orders from any man before, and Captain Abe Lincoln struggled hard to make them obey him. That was all the fighting he had. For Black Hawk and his warriors fled before the soldiers.
75th ANNIVERSARY EDITION (2015):
But his soldiers had never taken orders from any man before, and Captain Abe Lincoln worked hard to keep discipline in camp. Struggling with unruly soldiers and battling hungry mosquitoes was all the fighting he had. For almost as soon as it began, the war was over.


ORIGINAL (1939):
One day a peaceful old Indian came walking into camp.
75th ANNIVERSARY EDITION (2015):
One day a peaceful old Indian with a safe-conduct pass, came walking into camp...


ORIGINAL (1939):
The soldiers were angry and wanted to kill him, but Abe said, "Anyone who touches him must fight me first." Because Abe was the strongest, they had to obey.
Soon after that, Black Hawk was taken prisoner, and the Indian War was over. 
75th ANNIVERSARY EDITION (2015):
...and the soldiers rushed to kill him. But Abe, glaring at his men said, "Anyone who touches him must fight me first." When some of the men called Lincoln a coward, he responded, "Then choose your weapons!" And the men skulked away in the face of Abe's courage.

Debbie--have you seen... Carol Trembath's WATER WALKERS

A couple of weeks ago, a reader wrote to ask me about Carol Trembath's Water Walkers. Published in 2015 by Lakeside Publishing (I can't find any information on that publisher), the book makes me uneasy. I haven't read it and don't know if I will get it, but here's my thoughts based on what I have seen online.

The synopsis (from Amazon):

Water Walkers is the story of a Native American girl named Mai.  Her family members are walking around Lake Superior to raise awareness about the damage being done to the Great Lakes.  At first, Mai is told she is too little to go, but grandmother says, “Even little people can do big things.”  As Mai walks along the lakeside, she tries to find ways she can help.  Will the secret messages from the animals of the Peace Shield help her learn more about how to help Mother Earth?  How can Mai prove that she can become a good water walker?

Water Walkers is a tribute to the many Native American women and men who have dedicated themselves to walking miles around each of the Great Lakes to draw attention to the condition of our water and responsible usage.

My hunch? Trembath means well. The synopsis indicates the book is a tribute to Native people, but so many of these kinds of projects are shaped by an author's romantic embrace of Native people that shape the content of the project in ways that actually work against children gaining accurate information about Native people.

On her Facebook page, Trembath shares these words, which she says were written to her by Josephine Mandamin, a member and founder of Mother Earth Water Walkers:

“I have had misgivings about what you are doing. Many offerings have been made for an answer to my misgivings. In our culture we tell oral teachings or draw. In your culture, it is different. To that I give my respect. I have pondered on the reason why you are doing this. I pondered about ego, money, fame. What is it she wants, I asked? Finally, the response came:

‘It is for the Water. Simple—for the water.’

“I give my blessings for the water. Now I can rest easy.”

Clearly, Trembath sees that as an endorsement for her book, but Mandamin did not say "I give my blessing to your book." I interpret her blessing as one that she hopes will inspire people who read the book to think about the water and what water means to all of us. I urge writers to listen carefully to what Native people say to them.

Trembath's book is not listed anywhere on the Mother Earth Water Walkers pages as a resource, and I can't find anything at all like a "Peace Shield" there either.  On her website, Trembath says a bit more about the shield:

On the journey, she [Mai] meets the four animals of the Native American Peace Shield and finds ways to help the water.

She uses the generic "Native American" to describe an item that is significant to her story, but, my hunch is that the shield itself is something she made up. I wonder if the book specifies a tribal nation for Mai? If it does, then perhaps I can find a peace shield from that nation's pages.

At the end of the book, there's a couple of pages of activities. One of them is called "Literary Connections." It asks readers to read Brother Eagle Sister Sky and compare it with Trembath's book. To me, that is another indicator that Trembath has very little understanding of how to approach this project. Brother Eagle Sister Sky has been soundly criticized many times.

If I get a copy of the book, I'll be back with a review.

Update: January 14, 2016

A colleague sent me some information from her copy of the book:

The "Native American Peace Shield" is mentioned in author pages that precede the story. As I suspected, the "Native American Peace Shield" is not specific to a tribal nation. I'm finding it online, connected to a person who goes by the name of "Rainbow Eagle" who says he is "Okla-Choctaw" (which is an odd way to identify, if you are Choctaw) and a "Wisdom Keeper." Looking over his site, I think he (like Trembath) means well but what he does is best characterized as New Age, which I view as appropriation and misleading with respect to what people can learn about Native people.

In her note, the author says that the animals of the story "represent the four directions of the Native American Peace Shield: eagle, deer, bear and hare." These are the four animals on "Rainbow Eagle's" shield. He--and I assume Trembath (informed by him or his writings)--suggest that these animals mean the same thing to all the Native nations. That's not the case. It is similar to someone using papoose as the word for baby. We have hundreds of languages, which means there are hundreds of words for baby!

As noted above, the main character's name is Mai. The author says that her name means coyote. I assume she means it is a specific word from a specific Native language, but which one? She doesn't say. Being from the southwest and familiar with Native peoples of the southwest, that bit of information suggests it may be Navajo. The Navajo word for coyote is Ma'ii. Trembath says that coyote is a teacher. Most often he is called a trickster, and is male, not female.

Though I haven't read the book yet, the information I have is sufficient for me to say that I do not recommend Carol Trembath's book, and, I'm wary of what she'll do in her next book. She is working on another one about Mai.

Debbie--have you seen... Josephine Angelini's TRIAL BY FIRE

Update, Jan 5, 2017: -- I read Angelini's book. If I write a review, it will get a not recommended tag. Among the many reasons: inaccuracies. Lily (the main character) tells us there is an Algonquin tribe, and that she's "pretty sure there were no more Algonquin left in her world" (her world is modern day U.S.). Fact: There was not an Algonquin tribe. Another reason: overall, Angelini's book has a new-age stereotypical quality. 

__________

A reader wrote to me about Josephine Angelini's Trial By Fire. Published in 2014 by Square Fish (a Macmillan imprint), it is the first book in her Worldwalker Trilogy. Here's the synopsis (there were some typos in it that I corrected when pasting it):

This world is trying to kill Lily Proctor. Her life-threatening allergies make it increasingly difficult to live a normal life, and after a completely humiliating incident ruins her first (and perhaps only) real party, she's ready to disappear. "Come and be the most powerful person in the world." Suddenly, Lily finds herself in a different Salem. One overrun with horrifying creatures and ruled by powerful women—including Lillian, this world's version of Lily. "It will be terrifying. It was for me." What made Lily weak at home, makes her extraordinary here. It also puts her in terrible danger. Faced with new responsibilities she can barely understand and a love she never expected, Lily is left with one question: How can she be the savior of this world when she is literally her own worst enemy?

Sounds compelling, doesn't it? The first six chapters are available online.

Lily's love interest, I gather, is Rowan who is an "Outlander." The Outlander's are the story's version of Native peoples in a Salem, Massachusetts of the future. Rowan is a healer. There's time travel as Lily goes from present day to that future time. Are there Native people in the present, too? I'm wondering...

If I read and review the book, I'll be back to point to my review.

Debbie--have you seen... WAKE OF VULTURES by Lila Bowen

I get a lot of email, Facebook messages, and tweets from people who wonder if I've read or reviewed a book they came across. I want to keep a record of those requests, and with the start of 2016, will load posts titled with "Debbie, have you seen... _____" If I get the book in question and have time to review it, I'll be back to direct readers to the review.

Today, a reader wrote to me about Lila Bowen's Wake of Vultures. It was published in 2015 by Orbit, which I think is part of Little Brown. The main character, Nettie, is "half-Injun, half-Black." She is fourteen years old, but the book was not reviewed by the children's or YA literature journals. If I get a copy, I may review it, but if you see reviews specific to the depiction of the Nettie or Native people, do let me know!

Kenneth Oppel's THE BOUNDLESS

A few days ago, I began to see Sujei Lugo's tweets about Kenneth Oppel's The Boundless. Intrigued, I got a copy from the library. Published in 2014 by Simon and Schuster, here's the synopsis:

The Boundless, the greatest train ever built, is on its maiden voyage across the country, and first-class passenger Will Everett is about to embark on the adventure of his life!

When Will ends up in possession of the key to a train car containing priceless treasures, he becomes the target of sinister figures from his past.

In order to survive, Will must join a traveling circus, enlisting the aid of Mr. Dorian, the ringmaster and leader of the troupe, and Maren, a girl his age who is an expert escape artist. With villains fast on their heels, can Will and Maren reach Will’s father and save The Boundless before someone winds up dead?

The country that train is crossing is Canada. In chapter one, Will ends up driving the final stake--a gold one--into the tracks, thereby completing the track in Craigellachie, presumably in 1885.

Let's step out of the book and look at a little bit of history.

The final stake connecting the eastern and western portions of the Canadian Pacific Railway was driven into a railroad tie on November 7, 1885, in Craigellachie. Here's a map showing where it is, in British Columbia:

And here's a map from the website of the Canadian Museum of History, showing the route of the Canadian Pacific Railway:

Prior to the arrival of Europeans, all that land belonged to Native Nations.

In the US, the last spike of the Transcontinental Railroad was driven into the track in 1869. Train stories about railroads are popular. I read them with a critical eye, wondering if the author is going to provide readers with any information about what the railroads meant for Native people. They were, in short, a key reason land was taken from Native Nations. It is with that knowledge that I read books about railroads and trains.

The Boundless came out in 2014--the same year that Brian Floca's Locomotive won the Caldecott Medal.

The synopsis (above) for The Boundless doesn't mention anything about Native people, but the story Oppel gives us has a lot of Native content. Let's start with Mr. Dorian. We first meet him at the end of chapter one, when he captures a sasquatch. The year for that chapter is 1885. Chapter two picks up three years later (1888).

The next time we see Mr. Dorian is in chapter three, where, in his role as circus master, he talks to passengers about the train, saying:

Cut from the wilderness, these tracks take us from sea to sea, through landscapes scarcely seen by civilized men.

I was intrigued about Oppel's treatment of sasquatch in chapter one. The sasquatch Mr. Dorian captured becomes part of the circus (though it doesn't do anything in performances) and is on the train three years later. I wasn't keen on seeing that one captured and put in a cage because the sasquatch is in Native stories of tribes in the northwest. And, I didn't like reading "scarcely seen by civilized men" either because it suggests that the peoples of the northwest tribal nations were uncivilized. Reading that line, of course, reminded me of the grueling discussions about "civilized" Indians in The Hired Girl (those discussions took place on Heavy Medal and prompted me to do a stand-alone post, A Native Perspective on The Hired Girl).

Those two concerns jumped to a whole new level when I got to chapter seven and learned that Mr. Dorian is Native. The bad guy, Mr. Brogan, is looking for Will (the protagonist). Brogan thinks Dorian is hiding him and threatens to throw Dorian and the entire circus off the train. Dorian doesn't think Brogan has the authority to do that, and Brogan says (p. 124):

"You'd be surprised. And I don't take my orders from circus folk--especially half-breeds like you."

We're not supposed to like Brogan, so having him use "half breed" is supposed to provide us with a cue that the use of the phrase is not ok. Even so, I cringed when I read it. Such words--even when uttered by despicable characters--sting.

That said, it was hard for me to think of a Native person capturing a sasquatch and keeping it in a cage (he also wants to catch a Wendigo, which is also a problem), and it is hard for me to think that a Native person would say that Native homelands were "scarcely seen by civilized men." Would he think that? Maybe it is a script he uses as a circus ringmaster? A performance designed to stir up the imagination of the (white) audience? If so, Oppel should have given readers a clue about those words, but he didn't.

Either way, portraying Native peoples and our nations as "primitive" or "uncivilized" fits with white supremacy and ideas that we didn't know how to use the land (as Europeans used land), and therefore the land itself could simply be claimed by European nations and Europeans who knew what to do with it (by their definition, of course).

Back to the story...

Mr. Dorian doesn't like being called a "half breed" and calmly replies that he prefers the term Métis. Will overhears their conversation and thinks:

Having grown up in Winnipeg, Will is familiar with the Métis--the offspring of French settlers and Cree Indians--and the insults they endured, especially after their failed uprising.

Is what Will says accurate? Partially, but there's a lot more to it than that. And, is the "failed uprising" about Louis Riel? And... why use "uprising" to refer to that period of Métis activism? What image of comes to mind with the word "uprising"? Is it one like this? This is Riel and men who were, in the late 1860s/early 1870s, part of a provisional government he formed:

Source: http://www.mhs.mb.ca/docs/events/rielcouncillors.shtml 

Other words in what Will says about Métis are odd, too. Uprising is one, but so is "offspring." Technically, it does mean children, but why not have Will use children, or kids?

Skipping ahead now, to page 145 (chapter 8) where Maren (she's a main character, too) is showing Will around the train car where the circus performers practice. Specifically, they're looking at the trapeze artists (the train is huge):

Both men are lean and muscular. Their heads are bald except for a tuft of long hair at the back, which is gathered into three braids. 

Will asks Maren if they're Mohawk. She says yes, and that they're fearless, that heights mean nothing to them. I don't know about those three braids, but Oppel is definitely using what he knows about Mohawk steelworkers. Fearless, though? Nope.

In chapter nine, Will is headed up to the "colonist" cars which are overcrowded. The person who takes them through the cars tells them that (p. 177):

"These people are fortunate to get passage on the Boundless at all," Drurie says with a sniff. "They're the poorest of the poor, and they've washed up on the shores of our country to claim our land."

They're German, French, and Italian. Mr. Dorian replies to Drurie (he's white):

"My mother's people are Cree Indian. Perhaps it's people like you who have washed up on our shores. A stimulating thought, don't you think?"

Drurie ignores him, but let's pause. Remember what I pointed out about Dorian's use of "civilized" in chapter three? Dorian is expressing a very political point here, but didn't do so earlier. That is an inconsistency in his characterization. Of course, I like the point he makes here. That line gets at current political discussions about immigration.

There's more I could note (like the brownface Sujei Lugo pointed out), but I'll end with a brief discussion of the buffalo hunting scene. It takes place in chapter 12. The train has a shooting car, in which passengers can pay to use a rifle (provided by a steward) to shoot at wildlife they pass. Just at the moment that Will and Maren are in the shooting car, a herd of buffalo moves over a hill and toward the train. Passengers start shooting at them. Will thinks it unsportsmanlike. He's right, of course, but that activity was common on trains during that time. Mr. Dorian says (p. 251):

"This is how you exterminate a people," the ringmaster says bitterly, "You kill all their food."

Then, passengers see Indians riding behind the herd, driving the herd away from the train. Some have rifles and some have bows. The steward tries to get people to leave the car, but they don't want to. One man shouts (p. 252):

"Damn redskins! They're steering them away from us."

Angry, that man then takes aim at one of the Indians on horseback. Dorian grabs the rifle and tells the angry man that the Indians need those buffalo for food and hides. The angry man says he's helping them by shooting the buffalo. Dorian points out that the man was shooting at the Indians, and the man says:

"What's one less Indian?"

He's killed an instant later, by an arrow, and Dorian murmurs "one less white man." The steward manages to get everyone inside, where Will hears a man call out how they "showed those redskins."

Earlier, I talked about a bad-guy using "half-breed." Here, the people using "redskins" are not likable either, and that's supposed to help readers know that what those men are doing is not ok. I think it does that, but as before, such language stings. In this case, it is even worse.

I don't like The Boundless. Like many of Oppel's books, it has sold well. It got starred reviews from the major children's literature journals--stars, in my view, it does not merit. Given its inconsistencies and use of troubling ideas and phrases, I cannot recommend Oppel's The Boundless. 

Revised! Ingri and Edgar Parin d'Aulaire's ABRAHAM LINCOLN

On December 1, 2015, Publisher's Weekly ran an article about Ingri and Edgar Parin d'Aulaire's Abraham Lincoln, which won the Caldecott Award in 1940. The article states that the book will be reprinted to mark the 75th anniversary. Gross interviews Rea Berg of Beautiful Feet Books. It is her press that is reprinting the book.

I have not seen one of the original printings of the book. Apparently, the art in the book published in 1940 suffered in prints in the 1950s, when printing techniques changed. Berg's reprinting will restore the color and quality of the original.

I often discuss the book when I do workshops and lectures, but haven't written about it here on AICL. In my workshops, these pages are the ones I draw attention to.

First is this enlargement of the upper left part of the endpapers:

Look at the upper left corner, where you see what the d'Aulaire's intended to be a tipi and an Indian man, with one foot raised. Why, I wonder, is he shown that way? And his tipi is more like a toy than a real tipi.

The next image I show is this page:

The book is a life history. It includes that page of Lincoln as a child. The text, "solemn like a little papoose," plays on stereotypes of Native people as being stoic. And I wonder if the d'Aulaire's knew that papoose is not the Native word for baby. It is one peoples' word, but there's hundreds of Native languages and each one has its own word for baby.

Later, the d'Aulaire's tell us about Lincoln fighting Black Hawk. Here's an enlarged image from that page. Relative to the people drawn on other pages, this "Indian" is tiny --- but look at how cartoonish it is drawn!

And here's the text for that part:

[T]he men of New Salem were called to war, for an Indian chief, Black Hawk, had come back to Illinois with his warriors.

and

[T]he people of Illinois [...] went to war to chase the Indians out.

Here's more from that part of the book. At the end of that war is this image:

The text for that page is this:

One day a peaceful old Indian came walking into camp. The soldiers were angry and wanted to kill him, but Abe said, "Anyone who touches him must fight me first." Because Abe was the strongest, they had to obey."

I wonder if that "peaceful old Indian" was modeled on this portrait of Black Hawk?

Some of the content in the 75th anniversary edition is going to be changed. In the Publisher's Weekly story is this:

Berg said they made minor modifications to the original art and text to reflect contemporary views about race politics and to reflect historical accuracy, citing two instances in the book, including one of a Native American cowering behind Lincoln, which they fixed to have him “standing erect.” 

Here's that particular image, again, of the cowering man who will be standing erect in the new edition. What, I wonder, was the thinking behind the decision to change that man from cowering to standing erect? In the original, it fits with the white savior theme. Changing him from cowering to erect doesn't change that theme.

On the other hand, there are many accounts of an old Indian man walking into camp and Lincoln saying to his men that they should not hurt him. The sources don't have the "fight me first" line. The accounts are more specific to how Lincoln was viewed by those men. They didn't really respect him and somehow, his defending the old Indian is part of that account.

When the new book comes out, I'll definitely do some comparisons. Now--if I'd been asked to suggest changes, I'd add a bit about the word, papoose, and I'd revise the text about Black Hawk, too. And, I'd include a page about Lincoln signing the order for the largest mass execution in the US: the hangings of the Dakota 38.





The other changes made are with regard to the depiction of slavery. Here's what the article says about that:

Another is when Lincoln is walking down the streets, with freed slaves bowing down to him. “The original text didn’t mention that he didn’t want them bowing down to him,” said Berg. “The original didn’t say that he actually shook hands with them. So we altered his face and made him shake hands with the former slaves and added in what he actually said in the historical record, which was, ‘Do not kneel to me.’ ”

It is a bit hard to make sense of what Berg is saying, but I think they're replacing the text in the book with text that matches the historical record. Here's the page in question (when I get a better image I'll use it instead):

I'll add a link to this post to the set of links I'm compiling that document changes to children's books and I'll be back with a better image of that page when I get to the library (current image is courtesy of Sarah Hamburg).

Alaya Dawn Johnson's LOVE IS THE DRUG

I read Alaya Dawn Johnson's Love is the Drug in 2014 when it came out. I think Ebony Elizabeth Thomas, or maybe Edith Campbell, told me about it. Elsewhere, I've written about books with a problematic line about Native people or culture, or, what we could call a microaggression.

Johnson's book is not about Native people or culture, but she does have a few lines in it that I want to call attention to--because they are the opposite of a microaggression. Indeed, I find them affirming.

They're about the Washington DC professional football team. You know the one I mean: the Redskins. On page 44, Emily and her dad are talking about the team's losing streak. He tells her it is because of their name, that it gives them bad luck. She's a bit skeptical. She thinks it is more about the players and their abilities. I enjoy their banter. He also makes the point that the team name is offensive, when he asks her if the team could get away with calling themselves the Washington Niggers. Pretty bold, but also quite effective.

Later, there's a part where one of the bad-guy-characters is talking about Thanksgiving--and the football game scheduled for that day. He says (p. 215):

"I hear the Redskins are going to play Dallas in a demonstration game. The good American spirit, cowboys versus Indians. The Indians will lose, of course. Everything is going back to normal." 

I won't spoil the book for you by elaborating on what "normal" is... Here's the synopsis:

From the author of THE SUMMER PRINCE, a novel that's John Grisham's THE PELICAN BRIEF meets Michael Crichton's THE ANDROMEDA STRAIN set at an elite Washington D.C. prep school. Emily Bird was raised not to ask questions. She has perfect hair, the perfect boyfriend, and a perfect Ivy-League future. But a chance meeting with Roosevelt David, a homeland security agent, at a party for Washington DC's elite leads to Bird waking up in a hospital, days later, with no memory of the end of the night. Meanwhile, the world has fallen apart: A deadly flu virus is sweeping the nation, forcing quarantines, curfews, even martial law. And Roosevelt is certain that Bird knows something. Something about the virus--something about her parents' top secret scientific work--something she shouldn't know. The only one Bird can trust is Coffee, a quiet, outsider genius who deals drugs to their classmates and is a firm believer in conspiracy theories. And he believes in Bird. But as Bird and Coffee dig deeper into what really happened that night, Bird finds that she might know more than she remembers. And what she knows could unleash the biggest government scandal in US history.

I enjoyed the story. Published by Scholastic.

"What will they say..." Or, Master Narratives of Smiling Slaves and Smiling Indians

Eds. Note: Please scroll to the bottom of this post to see links to discussions of A Birthday Cake for George Washington. The links are in two sets. The first is to items upon the release of the book. The second set is to items following Scholastic's decision to withdraw the book. 

Back in November or December, I started to hear that people in children's literature were wondering what we (by we, I mean people who objected to the treatment of slavery in A Fine Dessert) would say about the smiling slaves in a book due out this year. That book, A Birthday Cake for George Washington, is out now.

It felt, then and now, too, like the people who think A Fine Dessert is ok were waiting to pounce on us. The line of reasoning is this: if the smiling slaves in A Fine Dessert were not ok, then, the smiling slaves in A Birthday Cake for George can't be ok, either. It seemed--and seems--that a test is being put forth. If we don't slam A Birthday Cake, then, our critiques of A Fine Dessert can be ignored.

That situation is disgusting.

A predominantly white institution filled with predominantly white people with hundreds of years of power to determine what gets published is waiting to pounce on people of color if they don't pounce on other people of color.

I ordered A Birthday Cake for George today. I'll study it. I may--or I may not--write about it.

What I want to focus on right now is power and the investment in that white narrative of the US and its history.

Smiling slaves in picture books that, in some way, depict slavery are a parallel to the smiling Indians in picture books set in colonial periods. Those smiles sell. They tell kids things weren't all that bad for those who lived in slavery or those whose communities were being attacked and decimated by those who wanted their land--in many instances--so they could turn those lands into plantations of... smiling slaves.

People in the US are so determined to ignore the ugly history of the US that they churn out narratives that give kids a rosy picture of US history.

Some of you may recall a post here a few years ago, written by a 5th grade girl named Taylor: "Do you mean all those Thanksgiving worksheets we had to color every year with all those smiling Indians were wrong?"

I took a quick look this morning. It was easy to find smiling Indians in picture books for young children. Here's covers of two recent books:

That expectation that we have to throw the team that did A Cake for George Washington under the bus is (saying again) disgusting. Do Native and POC mess up? Yes, we do. We're human beings. Do we want Native and POC who create children's books to do right by our histories? Of course.

The fact is, we're peoples who've been through hell, and survived. Persisted. Indeed, we've thrived in spite of all that got--and gets--thrown our way time and time again.

In whatever ways we choose to write or speak about A Cake for George Washington, I think we'll be doing so from a space of care for each other, because publishing (and Hollywood, too) aren't all that welcoming of the things we want to give to children. Native and POC are, collectively, at a disadvantage. We face difficult decisions at every turn. Native actors need exposure so they can build profiles that give them power to impact what they do the next time, and what those behind them can do, too. Native writers and POC are in that same position. The stakes are high--no matter what one decides to do. Those stakes aren't necessarily the same for white actors, writers, and illustrators.

One of the most important children's books I've read is Simon Ortiz's The People Shall Continue. It is about working together so that we all continue, as people who care about each other. With that in mind, I think the ways that we respond and write about A Cake for George Washington may disappoint those who are waiting for our responses.

Note (Jan 9, 2016): I've been compiling links to discussions of A Fine Dessert and now, A Birthday Cake for George Washington, here:
https://americanindiansinchildrensliterature.blogspot.com/2015/10/not-recommended-fine-dessert-by-emily.html

Or, you can go directly to them as listed here:

• Jan 4, 2016. "Smiling Slaves in a Post-A Fine Dessert World", by Vicky Smith at Kirkus
• Jan 6, 2016. "What Will They Say" by Debbie Reese at American Indians in Children's Literature
• Jan 6, 2016. "A proud slice of history." by Andrea Davis Pinkney at On Our Minds (Scholastic blog)
• Jan 8, 2016. "On the Depiction of Slavery in Picture Books" by Nathalie Mvondo at Multiculturalism Rocks
• Jan 13, 2016. "Book Review: A Birthday Cake for George Washington" by Edith Campbell at Crazy QuiltEdi
• Jan 13, 2016. "So Scholastic is publishing..." by @LeslieMac on Twitter
• Jan 14, 2016. "The First Bite: Slicing Through A Birthday Cake to Reveal Layers of Truth" by Ramin Ganeshram (author of book) at CBC Diversity. 
• Jan 14, 2016. "Enslaved Africans of George Washington Depicted as 'Happy and Joyful' by Zellie Imani in The Atlanta Blackstar
• Jan 15, 2016. Scholastic's "Response on a Birthday Cake for George Washington" at the Scholastic blog, On Our Minds.
• Jan 15, 2016. "NOT Recommended: A Birthday Cake for George Washington" by Allyson Criner Brown at Teaching for Change.  
• Jan 15, 2016. Scholastic's "Response on A Birthday Cake for George Washington" at the Scholastic blog, On Our Minds. 

In an unprecedented move, Scholastic released a statement that they are withdrawing the book from distribution. The statement was released on Sunday, January 17. Here's the first paragraph of the statement:

Scholastic is announcing today that we are stopping the distribution of the book entitled A Birthday Cake for George Washington, by Ramin Ganeshram and illustrated by Vanessa Brantley-Newton, and will accept all returns. While we have great respect for the integrity and scholarship of the author, illustrator, and editor, we believe that, without more historical background on the evils of slavery than this book for younger children can provide, the book may give a false impression of the reality of the lives of slaves and therefore should be withdrawn.

Below are links to items specific to their decision. I am placing Ebony Elizabeth Thomas's Storify in a larger font because I believe it is the single most important response to #SlaveryWithASmile. Today (Jan 22) I am inserting Freeman Ng's page-by-page synopsis at the top of the set of links for those who wish to begin their reading with more information about the contents of the book.

Page-by-page synopsis with screen captures, of A Birthday Cake for George Washington, by Freeman Ng.

• Jan 17, 2016. "New statement about the picture book 'A Birthday Cake for George Washington'" at the Scholastic blog, On Our Minds. 
• Jan 17, 2016. "Recalled" by Edi Campbell at Crazy QuiltEdi
• Jan 17, 2016. Daniel Jose Older's tweets (his was a key voice in the discussions of A Fine Dessert) 

• Jan 18, 2016. "Children's Literature About Slavery: The Struggle Continues" by Ebony Elizabeth Thomas, at Storify. 

• Jan 18, 2016. "Happy Martin Luther King Jr. Day: Let's Have Some Cake" by Elizabeth Bird at School Library Journal.
• Jan 18, 2016. "A Bumpy Ride" by Roger Sutton at Horn Book. 
• Jan 18, 2016. "Smiling Slaves at Storytime" by Paula Young Lee at Salon.
• Jan 18, 2016. "Under Pressure, Scholastic Recalls Racist Children's Book" by Deborah Menkart, at Huffington Post.
• Jan 18, 2016. "A bumpy ride" by Roger Sutton at Read Roger/Horn Book
• Jan 18, 2016. "Scholastic pulls children's book showing George Washington's slaves smiling." CBC Radio's interview of Edi Campbell. 
• Jan 18, 2016. "Scholastic Pulls Children's Book For the Way it Depicts Slaves" by Sara Jerde at Talking Points Memo.
• Jan 18, 2016. "Scholastic Inc. Removes "A Birthday Cake for George Washington" from Shelves by Jennifer Baker at Forbes. 
• Jan 19, 2016. "No Text is Sacred" by Megan Schliesman at Reading While White. 
• Jan 19, 2016. "What happens when children's books fail to confront the complexity of slavery?" by Michael W. Twitty at The Guardian
• Jan 19, 2016. "Steve Sheinkin! Also, when history is 'sanitized' for your protection" by Adrienne Russell and Aaron Barnhart at The Actually Podcast 
• Jan 19, 2016. "Early Literacy and NOT Teaching the 'Birthday Cake' Book," a Storify by Atena Educator
• Jan 22, 2016. "Controversial Picture Books Struggle to Help Children Understand Slavery." by Eyder Peralta at NPR's All Things Considered (features Alison Criner Brown, Ebony Elizabeth Thomas, and Matt de la Pena).
• Jan 22, 2016. "#SlaveryWithASmile" podcast on the Ferguson Response Network; guests include Mikki Kendall, Roni Dean-Burren, Edith Campbell, and Allyson Criner Brown. 
• Jan 22, 2016. "It's Not Censorship" Storify by the Zinn Education Project, comprised primarily of Daniel José Older's responses to joint statement from the National Coalition of Censorship, the PEN American Center, and the American Society of Journalists and Authors. 
• Jan 22, 2016. "Take the cake." by Jamie LaRue at the American Library Association's Intellectual Freedom blog. 
• Jan 23, 2016. "On Censorship and Slavery." Storify by Daniel José Older. 
• Jan 23, 2016. Updates to "A Birthday Cake for George Washington." Storify by @LeslieMac of the National Ferguson Response Network. 
• Jan 25, 2016. "Statement from Scholastic on Claim of Self-Censorship by Advocacy Groups" at the Scholastic website. 
• Jan 25, 2016. "Whips AND Chains" by Roger Sutton at Horn Book's Read Roger blog.
• Jan 26, 2016. "Dear Scholastic: Given Your Statement about Standards..." by Debbie Reese at American Indians in Children's Literature.
• Jan 26, 216. "Have you been following the "A Birthday Cake for George Washington" Controversy? by Lin Oliver, Executive Director of the Society of Children's Book Writers and Illustrators. 
• Jan 29, 2016. "The real censorship in children's books: smiling slaves is just the half of it" by Daniel José Older at The Guardian. 
• Jan 31, 2016. "Wrestling with a Birthday Cake for George Washington as a Mother and a Librarian." by Karen Jensen at School Library Journal.

• Feb 8, 2016. "We Will Continue to Raise Our Voices: Survival, Slavery, Censorship" by Daniel José Older at School Library Journal. 
• Feb 8, 2016. "You Don't Show the Sweet Without the Bitter" by Sarah Hannah Gómez at School Library Journal.
• Feb 8, 2016. "So People Disagree. Is This a Problem?" by Joan Bertin at School Library Journal. 
• Feb 9, 2016. "The Dangers of Self-Censorship" by Chris Finan at the American Booksellers Association. 
• Feb 11, 2016. "Why the Banning of 'A Birthday Cake for George Washington' Really Matters" by Ramin Ganeshram at Huffington Post
• Feb 11, 2016. "#WeNeedDiverseCritics: My Response to Children's Literature Stakeholders' Refusal to Take Critique" a Storify by Ebony Elizabeth Thomas
• Feb 11, 2016. Leslie Mac's video on Facebook, rebutting Ganeshram's article at Huffington Post.

_____

The book is no longer available at Amazon. See the last line in this screen capture, taken at 3:12 PM on January 18, 2016.

Around 4:00 PM on January 19, 2016, the price of the book on Amazon got a bit inflated. It went away pretty quickly. I doubt it sold. Someone at Amazon must have... removed the private seller's account.

Stephanie Shaw's THE LEGEND OF THE BEAVER'S TAIL

Today's post is one that walks you (readers of AICL) through my evaluation process (what I do) when I pick up a book that is put forth as a Native "legend."

The focus of today's post? The Legend of the Beaver's Tail "as told by" Stephanie Shaw, with illustrations by Gijsbert van Frankenhuyzen. It was published in 2015 by Sleeping Bear Press. As the note above the cover indicates, I do not recommend it.

First comment
See the word "legend" in the title?  The word "legend" is often used to describe Native stories. It is one of those catch-all words that should be used in a universal way (applied to all peoples stories) but isn't.

Let's pause here. I'd like you to think about all the Bible legends you've read in the children's picture book format. Can't think of one? You're not alone. Most of the stories from the bible are not treated as "legends."

If you look up the definition of legend, you'll find the word is used to describe an old story. You're not likely to find "sacred" as part of that definition. Bible stories are old, but they don't get categorized as legends because they're sacred to the people who tell them.

Native stories are as sacred to Native people as Christian stories are to Christians. I view the selective use of "legend" as the outcome of a long history of Christians putting Native people forward as "other" to Christianity, with Christianity as THE religion that matters. Those "other" religions aren't religions at all in that Christian point of view. Instead, they're less-than, primitive, superstitious, quaint...  You get the point.

So--when I see "legend" used to describe a Native story, I wonder if the person telling that story (or retelling it) is aware of the bias that drives that person to use the word "legend."

Second comment
Who is this "legend" supposed to be about? Who tells it? The front cover doesn't tell us. Neither does the back cover. On the copyright page, we read this summary:

"Vain Beaver is inordinately proud of his silky tail, to the point where he alienates his fellow woodland creatures with his boasting. When it is flattened in an accident (of his own making), he learns to value its new shape and seeks to make amends with his friends. Based on an Ojibwe legend." --Provided by publisher.

Let's consider that last line: "Based on an Ojibwe legend." A lot of those "based on" books for children--the ones about Native people--draw from more than one Native nation's stories. A good example are the ones by Paul Owen Lewis. He used stories from more than one nation to come up with Frog Girl and Storm Boy. On his website, you can read that

"Storm Boy follows the rich mythic traditions of the Haida, Tlingit, and other Native peoples of the Pacific Northwest Coast..." 

Those are distinct nations with their own stories. If you look at his books, they look like they are Native stories, but are they? If they combine aspects of more than one tribal nation? My answer: No. Let's look just at two that Lewis listed: the Haida and the Tlingit. In the US (in Alaska) there is the Central Council of the Tlingit & Haida Indian Tribes. At their website, you read that they're "two separate and distinct people" and there's also the Yakutat Tlingit Tribe (their direct website is down), also in Alaska. And in Canada, there's the Haida Nation.

The difference in the books Lewis does and Shaw's story is that he names several nations and she names one (Ojibwe). Does that make a difference? Maybe... let's keep on with this evaluation process.

Third comment
Who is Stephanie Shaw? Is she Native? With the "as told by" on the cover, do we have a story being told by a tribal member? At her website, I see that she lives in Oregon, but there is no mention of any Native heritage or working with Native populations or attending Native events... Nothing. None of her other books are about Native people. I assume then, that she is not Native. I wonder what prompted her to do this book?

As some of you know, I do not insist that a writer be Native in order to write Native stories. As I discussed elsewhere, I prefer Native writers, but I also think that a person who is not Native can write a Native story, and do it well--if they are careful with their research. Wondering about Shaw's research leads to my fourth comment.

Fourth Comment
What does Shaw say about her sources? Have you read Betsy Hearne's article, Cite the Source, Reducing Cultural Chaos in Picture Books, published in School Library Journal in 1993? An excellent article, it was a call for better source notes. It includes a "source note countdown" that can help reviewers evaluate a source note. The worst kind of note is nonexistent. It is #5 in Hearne's countdown. The best kind is #1, "the model source note."

So... let's look at the notes in Shaw's book.

There is a page in the back of the book titled "The Ojibwe People and Legends." Beneath it is a bibliography. Let's start with the note about Ojibwe people. The first paragraph tells us about various spellings of Ojibwe. The second paragraph is this:

Legends are an important part of Ojibwe culture. They are stories passed from one generation to the next, usually through oral storytelling. They are sometimes meant just for fun and entertainment. Other times they are used to teach a lesson about behavior. In a legend such as The Legend of the Beaver's Tail, we learn about how pride and boastful behavior can drive friends away. We also learn how sharing among friends can build a community.

It starts with that word (legend). I've already said a lot about it, but I invite you to read that paragraph, with Christianity in mind. Some of what we read in the Bible are stories about behavior. Can you think of a picture book that presents one of those stories as a legend?

Now let's look at the bibliography.

It consists of eleven items. Seven of them are about beavers. I assume Shaw and perhaps her illustrator, Gijsbert van Frankenhuyzen, used those items for information about beavers. The other four (two books and two websites), I assume, are sources for what she provides about Ojibwe people. Let's take a look.

She lists Joseph Bruchac and Michael J. Caduto's Native American Stories published in 1991 by Fulcrum. It doesn't have an Ojibwe story about beaver. Shaw also lists Michael G. Johnson and Richard Hook's Encyclopedia of Native Tribes of North America published in 2007 by Firefly Books. I don't know that book, but from what I can see, it doesn't have a story about beaver in it.

She lists First People--the Legends. "How the Beaver Got His Tail." Accessed December 11, 2012, at www.firstpeople.us/FP-Html-Legends/HowTheBeaverGotHisTail-Ojibwa.html.  I've been to that site before--and cringed. You're invited to "Click on my little kachina friends" to see what has recently been added to the site. Yikes! "Little kachina friends" is way over the line. Think of it like this: "Click on my little Catholic saint friends below..." instead. Feel uneasy? That's how I feel as I read "my little kachina friends." I wonder who wrote "my little kachina friends"? We don't know who owns, manages, or writes the content of that "First People" site. They use the word "we" a lot but who is "we" anyway?! They've got a section called "our favorite artists that paint Native Americans" --- but the ones they list aren't Native artists. Unless you're doing a study of appropriation, I think this site is one to stay away from.

She also lists Native Languages of the Americas, a site maintained by Orrin Lewis and Laura Redish. Though we do know who runs that site, its content is unreliable. Like the First People site, I've looked it over before and found it lacking. According to the site, Lewis is Cherokee and not as involved with the content as he once was. Redish is not Native.

Maybe the bibliography isn't one that Shaw developed. Maybe that page was put together by someone at the publishing house. Either way, it is troubling to see what gets listed in a book, as information to pass along to children.

Applying Hearne's countdown, I think Shaw's notes are at the not-good end of the scale:

4. The background-as-source-note. Better than nothing but still close to useless, this note gives some general information on the culture from which a picture-book folktale is drawn. It's important to know about traditions, but that's a background note, not a source note. In some ways, it's worse than no note at all because it's deceptive. It looks like a source note, so we let it slide by. Some notes (variation 4A) even manage to tell the history of a tale but avoid citing the book or books from which the tale was adapted. Others (variation 4B) declare that the picture-book author heard many stories from his/her grandmother/grandfather, but beg the question of where he/she heard/read this particular story. Implication is a sneaky and highly suspicious maneuver. Source notes, once and for all, tell sources. How can we know what's been adapted without being able to track down the author/artist's source?

Fifth comment
I imagine you're wondering, "well, what about the story itself?" The answer? It doesn't matter. Shaw may have told what some think is a terrific story, but without the information to support that story, it doesn't matter. It is introducing or affirming the chaos Hearne wrote about in her article.

Conclusion: Not recommended
If you care about providing young people with authentic or accurate stories about Native people, this one won't work. We're told it is an Ojibwe story but have nothing to support that claim and what we are given instead of a good source, is some highly questionable websites. In conclusion: Stephanie Shaw's The Legend of the Beaver's Tail is not recommended.

SOMETIMES I FEEL LIKE A FOX by Danielle Daniel

I find Danielle Daniel's Sometimes I Feel Like a Fox unsettling.

In a 2013 article in The Sudbury Star, I read that she is Métis, but that she wasn't raised knowing anything about her Métis heritage. She didn't want her son to grow up without knowing something about that heritage, so she wrote and illustrated Sometimes I Feel Like a Fox as a self-published book that is out this year in hardcover from Groundwood Books (House of Anansi Press). Here's an excerpt from the article (from October 28):

For first-time author and local artist Danielle Daniel, her new children's book Sometimes I Feel Like a Fox was a way to help her 10-year-old son connect to his Metis roots. Daniel, who stopped working as a teacher full-time last year so she could pursue her art, said she was not encouraged to learn about her Metis heritage when she was growing up. "I didn't want that to be the same for my son," she said. "I wanted him to feel proud about it and to celebrate it. "She dedicated the book - which explores 12 different totem animals -to her son and all the Metis and Aboriginal children who never had a chance to know the totem animals because of the residential schools.

The article suggests that residential schools are the reason she didn't know her culture and that this book can help her son and others, but I'm not sure it can. Daniel says she started dreaming about bears and so feels that a bear is her totem animal. That lines up with what I see in new age writings, and not with what I understand about the ways that Anishinaabe people view any of this. 

In the Author's Note, Daniel writes:

The word totem, or doodem in Anishinaabe, means clan. 

From my reading of key writings, and conversations with Ojibwe friends, I know that clans hold tremendous significance. 

That significance is lost in Daniel's treatment of them in the book. The words on each page start with "Sometimes I feel like..." There are 12 different pages for 12 different "totem animals." On each page, is an illustration of a child whose head/face are modified to look like the animal. This is done with a paper mask tied onto the child's head, or a headpiece that fits entirely over the child's head, or with some aspect of the animal being shown as though the child were part it and part human (the page about a beaver has a child with beaver ears, nose, and teeth). 

That treatment of the clans trivializes the importance of the clan system. Someone who lives with that system doesn't shift from one to another in the way Sometimes I Feel Like a Fox suggests. Daniel's book feels more like playing at being Indian than something that her son or any child can actually learn from. 

That's one part of why I'm unsettled but the other is because I have so much empathy for Native people who lost culture because of the boarding schools in the US (and the residential schools in Canada). Those "educational" systems were--and are--devastating to Native people and our cultures and respective nations. I support efforts to learn, but it must come by way of being with the people one identifies with. Artistic efforts to reconnect will fail without the teachings that come from being with the people you're trying to connect with. 

Not recommended.