Highly Recommended: I'M FINDING MY TALK, by Rebecca Thomas, illustrated by Pauline Young

HIGHLY RECOMMENDED

I'm Finding My Talk

by Rebecca Thomas (Mi'kmaw)

Illustrations by Pauline Young

Published in 2019

Publisher: Nimbus Publishing

Reviewer: Debbie Reese

Review Status: Highly Recommended

****

A reader wrote to ask me about I'm Finding My Talk. I did not know about the book prior to being asked about it. I was able to get a copy and deeply touched by it. The author's father was in a residential school in Canada. Because of his experience at the school, he was not able to teach Thomas about their language or culture. In the US those schools -- designed to 'kill the Indian and save the man' -- are called boarding schools. 

When I started reading it, I saw that Nimbus (the publisher) dedicated it to Gregory Younging. He was a leading figure in publishing of Native people in Canada. He was Cree. I saw that Thomas dedicated it to her father. So did Young. Her "I will do my best, Dad" embody so much of the emotion and tenacity Native people in the US and Canada carry as we move forward on our homelands. We work to preserve what we have and we work to recover what was taken from us.

Here's the words Thomas gives us on the first page: 

I'm finding my talk.

The one I never had.

The one that the schools

Took away from my dad.

Young's illustration shows us Thomas's father, eyes closed and head down as he stands in front of the residential school he was at when his talk was taken from him. Together, Thomas's words and Young's illustrations give us facts. 

I deeply appreciate the page because these facts are often rendered in overly dramatic ways that take the dignity from the persons being depicted. That dignified presentation continues throughout the book. We see Thomas learning words and getting to know people in her family and community, and their cultural ways. 

This picture book is outstanding. It leaves room for readers to see, and to come to understandings of what those schools did to Native people. Because it is a picture book, some may think it belongs in an elementary school classroom, but I encourage you to read and talk about it in classrooms at every grade level. It touches me, personally. Our cultural ways were always part of me but language? Not so much. My parents were at boarding school. So--Thomas is speaking to any Native people who are learning their language, and she's speaking to non-Native people who don't know about residential or boarding schools. 

In interviews, Thomas tells us that she read Rita Joe's poem (also a book illustrated by Young), I Lost My Talk and was inspired to write I'm Finding My Talk. I'll look for Rita Joe's book and review it here. In the meantime I'll be thinking about this book as I go through my day. 

Highly Recommended: THIS LAND: THE HISTORY OF THE LAND WE'RE ON by Ashley Fairbanks; illustrations by Bridget George

HIGHLY RECOMMENDED

This Land: The History of the Land We're On

Written by Ashley Fairbanks (White Earth Anishinaabe)

Illustration by Bridget George (Anishinaabe from Kettle and Stony Point First Nation)

Published in 2024

Publisher: Crown Books for Young Readers

Reviewer: Debbie Reese

Review Status: Highly Recommended

****

Wow! I love how this book starts! The words on the first double-paged spread say "This is my house." Behind it is a river. Beside the house is a tall pine tree. We see a family by the tree. 

Turn the page and see "Before us, another family lived here." On that page, the illustrations are family portrait style. Four different families are shown, each family unique, each clad in modern clothes. 

Turn the page again and we read the words "Before our house was here, there was another family, with a different kind of house." On that page we see see wigwams in a village and the families who lived in them. The people in that village are wearing clothes with Anishinaabe designs. Behind that village is the river we saw earlier, and that tree? It is a small, young tree.

All the faces and families up to that point are cheery, happy. With the words and illustrations on these pages, Fairbanks and George take us from the present into the past, helping readers see, learn, and feel that the land they're on was someone else's before. 

Another page turn and we get hard history. That phrase is used a lot in social justice networks and curriculum, where educators choose to share truths about history that are often omitted. It is a fact that Europeans who came onto Native homelands wanted that land, and the government helped them get it by removing Native peoples from their homelands. We see that on the next page turn. Here's a portion of that page: 

(Image from my copy of the book)

It is followed by another page of hard history. 

But then, we turn the page again and see the little girl from the very first page, running down the street to her friend's house. That friend, TJ, is Anishinaabe. We see him and his grandma standing in a doorway, smiling and waving at the little girl. 

With another page turn we see the little girl, TJ, and his grandmother making bread. The little girl tells us that TJ's grandmother told her about other Native people. At the top of the page, we see nine different people in traditional clothing. 

Picture me, smiling! One of them is a Native woman who is dressed the way I dress when I'm home for one of our ceremonies. That 'wow' I felt when I first read the book continues! The little girl is on a road trip. Here's a sentence you'll get to: 

At the Grand Canyon, I learned that eight tribes call it home: the Havasupai, Yavapai, Paiute, Hopi, Zuni, Hualapai, Apache, and Diné.

Note: Eight tribes call it home. Present tense verbs! In workshops and professional development, I push very hard to encourage educators to use present tense verbs to talk about us. Again, picture me smiling! 

This book is going to be featured in my work, for sure! Another page spread tells us that Disney World is on Seminole land, the White House is on Nacotchtank and Piscataway land, and that Mount Rushmore is on Oceti Sakowin land. There's a link to a database to see what land you (reader) are on, and that page is followed by a page of discussion questions and suggestions to learn more about the people of that land. Illustrations on that page show Native people holding up signs with their tribal nation's name. 

Can you feel and understand why I highly recommend this book? Get more than one copy if you can, and if you'd like to support Native-owned bookstores, go there (in person or on line). One option is Birchbark Books. This could be an illustration of me. GET THE BOOK! 

(Image from my copy of the book)

Highly Recommended! BOOZHOO! HELLO! by Mangeshig Pawis-Steckley

 

Boozhoo! Hello! 

Written and illustrated by Mangeshig Pawis-Steckley (member 

of Wasauksing First Nation)

Translated by Mary Ann Corbiere (Wiikwemkoong Unceded Territory)

Published in 2024

Publisher: Groundwood Books/House of Anansi Press

Reviewer: Debbie Reese

Review Status: Highly Recommended

****

As you see, we are giving this book a 'highly recommended' review. But... 

Some books are delightful! 

I could also say 'delightfully recommended' because it is precisely the sort of book I would have used back when I was teaching kindergarten and first grade, and that I would have read to our daughter when she was little. Most elementary school teachers know this style of book. Questions are posed and answers given in the text but we can answer as we please, in the moment! 

Cast your eyes up to the cover, above, and look at that wolf's smile as it looks over its shoulder. See the joy in its face? That's where the delight is. The style of Pawis-Steckley's art is called Woodland. In an author's note he tells us he began drawing this book for his newborn daughter. As she grew, he shared the art he was creating. She would clap and smile. I read that author's note after I read the book. I had felt something special as I read it, and now that I have read the author's note, I get it. His illustrations are infused with his daughter's clap, and her smile. 

The format for Boozhoo! Hello! is this: on the left side of the double-paged spread is a page filled with an illustration. Facing it is a page of text in large font. Those words, as you might guess by the book's title, are in Anishinaabemowin at the top half of the page and English at the bottom half, as shown below.

This marvelous book begins with a rising sun and moves through a day's journey. On that first page, it is morning in the woods. "What" I imagine myself saying enthusiastically to a group of children, "do you see?" The sun! Flowers! Trees! Someone would say 'there's an animal behind the trees.'  It is the wolf! When we turn the page we see this:

One of my favorite pages is the one with a young otter on its back in the water, splashing, smiling, playing. A dear one in my own family loves otters. I think he's gonna like that page. 

See why I'm so delighted? 

As we near the end of the book, we see a page where three "little ones" (children) are asked what they hear. Turn the page and we see these words:

gookookoo debtaagzit

dbaajmat dbikak?

Shhh! Mbe nbaak!

Nahaaw, gookookoo.

Gga-waabmin.

an owl hooting

goodnight?

Shhh! It's time to sleep 

now.

Goodnight, owl. 

Imagining myself again, reading that last page in a quiet voice and pointing out the moon, the stars, the owl's closed eyes...  

Highly Recommended: NAVAJO CODE TALKERS by Danielle C. Burbank

HIGHLY RECOMMENDED

Navajo Code Talkers

Written by Danielle C. Burbank (Diné)

Published in 2024

Publisher: Dorling Kindersley

Reviewer: Debbie Reese

Review Status: Highly Recommended

****

I love that Danielle C. Burbank (Diné) opens her book, Navajo Code Talkers, with the word Yá'át'ééh! It signals that we're going to learn about the Code Talkers from someone for whom this is not a subject. Instead, it is her family's life.

On that first page, she tells us her grandfather served as a Code Talker in the US Marines, that the Navajos refer to themselves as Diné (it means "the People"), and that readers will learn about Diné culture, language, and lifeways. 

At the bottom of that page is a photo of Burbank and her grandfather, Deswood R. Johnson, Sr. 

Later, you'll see photos of her daughter and her great grandmother. What we are fortunate to have in this book, is information rooted in her family, her tribal nation, and its history. Earlier this week I wrote about Olympic Gold Medal winner Billy Mills, and that in his book, he tells us that his Native ancestors didn't give up when odds were against them. Their steadfast way mattered to Billy Mills. I see that 'didn't give up' attitude throughout Navajo Code Talkers. 

Because this book is from an insider's perspective, we learn about how Diné culture shapes their way of being in the world and how it shaped how the Code Talkers became who they are and how they persevere when odds are against them. Burbank tells us about kinship and how that mattered, and matters. 

She introduces us to several Diné Code Talkers and their experiences with, for example, boarding school. On page 23, we meet Samuel Tom Holiday, who talks about his older brother, Henry, and how Henry helped Samuel prepare for boarding school. Teachers who are providing students with information about boarding schools will find his story compelling. 

I particularly like the photo on page 10, showing Diné school children reading a signpost at Dream Diné School in Shiprock, New Mexico. Words on the signpost are in their language. Each one points to their sacred mountains. But, as I read on, I find that Burbank does an excellent job of making readers understand that the Code Talkers are not simply a group of Marines. She humanizes them--pulling them from mythical status as vital to a war effort--to a place of knowing them as parents and grandparents whose parents and grandparents had been through a lot, and persevered. 

There's a lot in this book meant for fourth and fifth graders that most people haven't learned. By that, I mean people should read it, regardless of age. You can order it directly from the publisher. I got an e-copy for a few dollars. 

I'm grateful to Burbank for all she did to make this book available to all of us, Native or not. Others are, too. Her nation's library hosted her for a reading a few days ago. And take time to read Diné author writes Navajo Code Talkers book for elementary school readers in Source NM. 

Highly Recommended: WINGS OF AN EAGLE: THE GOLD MEDAL DREAMS OF BILLY MILLS, by Billy Mills and Donna Janell Bowman, illustrated by S. D. Nelson

                  HIGHLY RECOMMENDED 

Wings of an Eagle: The Gold Medal Dreams of Billy Mills

by Billy Mills (Oglala Lakota) and Donna Janell Bowman (not Native)

Illustrated by S. D. Nelson (Standing Rock Sioux Tribe)

Published in 2024

Publisher: Little, Brown Books for Young Reader

Reviewer: Debbie Reese

Review Status: Highly Recommended

****

I spent several hours over the last two weeks, watching the 2024 Olympics. Part way in, I saw that Billy Mills was there. He was sharing photos to his Facebook page. I pulled up the video of his race and shared it with my family. I've seen it many times before, but every time I watch it, I feel a huge surge of excitement. And joy, and pride. Take a look:

Pretty cool, isn't it?!

Now, order a copy of his autobiographical picture book, Wings of an Eagle: The Gold Medal Dreams of Billy Mills! I've heard him speak and know some of his life story but I'm really glad to see his book. Published on July 2, 2024 by Little, Brown Books for Young Readers, I got my copy during the 2024 Olympics. 

There are many pages that stood out as I read the book. His parents died when he was a child. His dad's words after his mother's death become a refrain as he grows into adulthood. A photographer asked him to step away from a group of runners because of his skin color. 

In this post, I focus on the page in his adulthood when he's a Marine at a base in California. Up to then, he ran in high school at Haskell Institute in Kansas, and then in college at the University of Kansas. On the page where he talks about the grueling training he does while he's in the Marines, we read:

I visualize the finish-line tape breaking across my chest 

again and again, 

as if fueled by Indigenous ancestors

who didn't give up when all odds were against them.

Their footsteps are etched into the earth

like a story waiting to be told.

When I qualify for the 1964 Olympics,

I carry the hopes of many.

Because we are stronger together.

I'm going to repeat (and put in bold) some of those words, here: "fueled by Indigenous ancestors who didn't give up when all odds were against them." Across the US and Canada, I hear similar words from Native people. Fueled by Indigenous ancestors who didn't give up. Heck, that guides me, too! When things feel weighty I remember Po'Pay and Pueblo ancestors who didn't give up in the 1500s when European invaders sought to destroy us. Native leaders negotiated to protect the generations that came after them. I suppose some of you are thinking my words here are sappy, but that's ok. I'm here. Billy's here. We're here. 

And he's leading, still! Mills established an organization called Running Strong for American Indian Youth. The final pages of the book provide many photos of his work with youth. Back matter also includes a terrific note from Mills, one from the illustrator, S. D. Nelson, and one from the co-author, Donna Janell Bowman. If you've heard me in a professional development workshop, you know I direct teachers, librarians, parents, and caregivers to study the back matter before using the book with children! There, you'll get information you probably never had before you picked up this wonderful book. 

Update at 4PM on August 13: There's a curriculum guide! Written by Dr. Natalie Martinez! She rocks. Download and use it. 

I'll end this review with a request to get multiple copies of the book for your classroom and school library, and with S.D. Nelson's illustration of Billy crossing the finish line. See the joy in Billy's face? And look at that eagle (remember I said his dad's words become a refrain?)! Highly recommended! 

NOT RECOMMENDED: BACK IN THE BEFORETIME. TALES OF THE CALIFORNIA INDIANS by Jane Louise Curry

A reader wrote to ask if I've read Back in the Beforetime: Tales of the California Indians by Jane Louise Curry. 

The answer? I had not, but the reader's question prompted me to take a look. 

It came out in 1987 from Margaret K. McElderry Books and again in 2001 from Aladdin. It is written  by a person who (as far as I can tell) is not Native.  Back in the Beforetime is one of several books Jane Louise Curry has written about Native peoples. I was able to get an electronic copy of her book. The first thing I do when taking a critical look at a book is to see if there's an Author's Note. There is one in this book. Reading it, I was pretty sure I would not recommend the book. Let me show you what I mean. 

The first sentence of the note starts with "The Indian tales." That word -- tales -- is familiar. You see it with "folk" and "fairy" and "tall" but you rarely see it used with Bible stories. In my work, I've come to see that as a problem. Many "tales" are creation stories considered sacred to the people who tell them, but their stories aren't treated with the same respect given to Bible stories. You don't see Bible stories categorized or shelved as folktales. As I read further, would I find a lack of respect in Back in the Beforetime?

Let's see. The first sentence in its entirety is:

The Indian tales of Back in the Beforetime come from a number of California tribes, from the Klamath River region in the north to the inland desert mountains and the southern coastlands. 

Here's the second one:

In reading through the many tales and fragments of tales recorded during the past century, I chose first those legends which could be woven together to tell the larger tale of Creation from the making of the world to man's rise to lordship over the animals, and then a selection of comic or trickster folktales which seemed to fit happily within that framework.

Hmmm. There's a lot to respond to in that sentence. "Lordship over the animals" sticks out and feels very white to me. And where, I wonder, was she finding these "tales and fragments of tales"? Reading to the end of the note, I don't see a list of her sources. That's important information. Knowing them would help us a lot. Her sources are likely ones collected by white people who had no idea what they were doing when they looked upon Native ways. Their lack of knowing meant their account is a misrepresentation of what was going on. The second part of that sentence tells us she chose legends that "could be woven together" to tell what she calls "the larger tale of Creation." What she did, when she wove some together, is a huge red flag. Why? Because she assumes that all these tribes are the same in how they think about the world. Many writers do that. They take something from one tribal nation's stories and then take something from a different one, and put them together as if that's fine. I don't think it is fine, particularly when books will be used in classrooms to teach children about Native peoples. In fact, anybody who reads the book is being miseducated. 

Third sentence:

In several instances, where a story was incomplete or lacking in detail which could be found in a second version from the same or another tribe, I have told a composite tale.

See? She says right there that she pulled from several places (that she must assume are accurate) to create a "composite" tale. You might be thinking that I've being harsh. You might be thinking that Curry and her editor and others who did the same thing didn't know better. That they had good intentions. We can assume ignorance and good intentions but the product is still deeply flawed. The book came out in 1987. By then there were many people writing about misrepresentations. As far back as 1829, Native people were objecting! Take a look at William Apes (Pequot) on Depictions of Native People in Stories. Many people defend what an author does by saying that nobody spoke up, then, and that it is unfair to challenge the author. People say that about Gone With the Wind but when the movie came out, African Americans protested at a theater in 1940. The New York Times article has photos of the protest. My point is that the author and editor may not have known they were publishing a flawed product--but that doesn't mean people weren't objecting. What anyone knows is shaped by who they know and what they read. 

Back to Curry's note. In paragraph two, sentence one:

Several of the California tribes are represented in Back in the Beforetime by more than one tale, and many by none.

Reading that sentence, I thought that when I read the stories in her book, I'd see names of specific tribal nations. Some would be mentioned more than once because "more than one tale" was from one tribe. That was not the case. Here's the table of contents:

See? Titles of stories, but no tribally specific information. Is there some with each story? Easy enough to check. I turned to the first one: 

There is no tribal nation mentioned after the title, and as I read the story, I didn't find one there, either. On the last page of that story, I see that after having created Grizzly Bear, "Old Man" was afraid of him So, Old Man retreated to his ice mountain and began to "hollow it out for a teepee." A teepee? I wonder about that because I associate tipis with Plains Indians. Curry finishes the story by telling us that the animal people Old Man created never saw him again, but sometimes, they'd see smoke coming from "the smokehole of the white teepee mountain and knew he was still there. They called his mountain Shasta. And so do we, for it is still is there." (Note: I am tempted to go down a rabbit hole wherein I search for "Old Man" and "Shasta" to see if I can find the source for Curry's story. I may do that later.) 

In the second paragraph of the Author's Note, the second sentence is:

Being a storyteller rather than a folklorist, I have not sought to make a representative collection, but one which will offer to readers or to a storyteller's audience entertaining tales that can both stand alone and give some sense of what the context of a single story might have been within a tribe's traditional body of tales.

Entertaining? Ok. Stories do that, but within an educational context, the goal is education. Learning. Understanding. When the stories are about Native peoples, it is crucial that they be specific to a tribe. Without specificity, we all fall into stereotypical chasms that suggest all Native peoples are the same. We're not. 

Next is the third paragraph. First sentence:

Many California tribes have dwindled or vanished. 

Too many books use that sort of language. "Vanish" is especially outrageous. It means to disappear suddenly, without a trace. That's not what happened. Things don't just happen.  Colonization, invasions, killings, removals... that's what happened, over a period of time. Native people fought back. There's more to say about that style of writing but I'll move on to the next sentences.

Others still struggle to preserve their traditions and holy places in a world of change. Of some, little trace is left but their tales, recorded long ago by folklorists and anthropologists.

Part of that "struggle" involves pushing back on misrepresentation that started with those long ago recordings. We could insert "white" in front of folklorists and anthropologists but unless you've studied how they got it wrong, inserting white doesn't help much. 

The last sentence in the Author's Note:

For us their tales of the Animal People, in whom animal and human natures are mingled, are both comic and poignant, reminding us that once there was a time when Man was more fully at home in the natural world.

Comic? As in funny? Amusing? Ludicrous? Ridiculous? The author is definitely making a judgment that bothers me. But I remind myself that her sources may have that quality in them --- because the folklorist or anthropologist got things wrong. 

That's the end of the author's note. And from what I've seen, my earlier thought that I'd not be recommending the book stands. I do not recommend Back in the Beforetime. 

I encourage you to stop using it in your classrooms. And as always, if something I've said doesn't make sense or if you want me to say more, let me know in the comments.

Highly Recommended: BEHIND EVERY RUG by Daniel W. Vandever and Lynne Hardy

Those who follow my work know that I've been frustrated many times with things Scholastic does. Sometimes, though, they do a good thing. Case in point? Behind Every Rug. 

HIGHLY RECOMMENDED

This little book is by Daniel W. Vandever. I highly recommended his previous books. Fall In Line, Holden! came out in 2017 from Salina Bookshelf and his self-published Herizon came out in 2021. Both won the picture book award from the American Indian Library Association. His newest book, Behind Every Rug is for readers 6-8 years old. 

On the first page of Behind Every Rug, we see a little girl, Nizhoni, as she has just gotten off the school bus. Her mom is waiting for her on the sidewalk. Nizhoni is shown in athletic shoes, jeans, a hoodie, and a backpack. Her mother is wearing moccasins, a Navajo-style skirt and woven belt. She's got a set of car keys in her hand. 

In other words? This is a story set in the present day. 

Online, Vandever said this story is based on his own experiences as a child growing up in St. Louis, Missouri. Some of you are nodding because you know Native people are in big cities and on reservations. Those of you who are nodding are gonna want to get this book, ASAP! You know that wherever we are, people in our families may wear items that reflect who we are, and that in our homes we have items that reflect our cultural identity (in Vandever's book, Diné). For Native students, Vandever's book is a terrific mirror of their lives. Those of you surprised by a story about a Native family -- set in the present day -- you need this book ASAP, too, to give students in your school or classroom a window onto a Diné family's life.

The words on that first page are spoken by Nizhoni, who tells her mom that she has to take something to school the next day that shows her Navajo culture. On subsequent pages, her mom makes suggestions. We see the items her mother is suggesting. And we read Nizhoni's responses to her mom. There's a hesitancy, an anxiety. How will classmates respond to her and the item she chooses to share? Finally, she decides to take the rug she and her grandmother made. She's nervous when her teacher calls her name but students respond positively. Her words remind classmates of people in their families and things they do. Nizhoni then gives them more information about how the rug was made. Visually we're in different place. We see her grandmother, and her grandmother's hogan. In the end, Nizhoni realizes that being different is not scary. 

Behind Every Rug is in Scholastic's Our Voices: School & Friends collection. Here's the problem.  I can't figure out a way for you to purchase the book. You have to buy a single-copy collection (one copy of ten different books) for $26.99 but you don't know what the other ten books are. Updating on July 14 to say that the editor for the book sent me a link with the titles of the other books.  Maybe the information is available and I'm not finding it on the Scholastic website! If you see a way to get just that one book, let me know. If a Scholastic rep sees this post, maybe they'll let us know. Perhaps you can ask your child's teacher or a resource person at your school to order the collection. 

And! Just announced today (July 5) is another self-published book from Vandever. Titled We Weave, he shared the cover: 

Bottom line? Look for books by Daniel W. Vandever! 

Finally! I got to see myself at City Lights Book Store!

Earlier this month, my mom, and my little sister and her husband were visiting us in California. We went to San Francisco one day. I pulled up Google maps to see where we were and peered at the map because it showed we were near City Lights Bookstore. Last year, the bookstore installed a set of banners about banned books on their exterior wall. My face was part of it. I hadn't seen it yet. So--when I saw we were nearing the store, I said "let's go see!!!!" 

Then I realized we were on the very street where the bookstore is located. With some glee, I said "we're on that street!" and we five started looking at the buildings and... there it was! I snapped a photo from the back seat where I was sitting:

We parked in a nearby garage and walked over. My little sister's reaction makes me smile, remembering it. She told a person who was passing by, "THAT'S MY SISTER!" And of course, they looked up at the banner and at me, and smiled at us and our giddiness. My husband took a photo of us three:

And I asked a person to take one of us all (my mom is on the far left, then my husband, me, and my little sister. In front is my brother-in-law). 

It was such a joyous moment for us all! (For details, see Debbie Reese featured on Banner at City Lights Books.) 

HIGHLY RECOMMENDED: THE BEE MOTHER

Imagine an overcast, cold, windy, completely dreary early spring day. A plain brown cardboard envelope arrives from Portage & Main -- it must be a review copy of one of their latest books for young people. Rip the cardboard and what should emerge but a much-larger-than-life portrait of a fuzzy, black and yellow pollen-spotted bumble bee foraging on a bright pink flower! "Spring WILL come," the bee seems to say, "and you'll be seeing me. Here's my story." 

This bee is the creation of Metis artist Natasha Donovan. The book is The Bee Mother by Gitxsan writer Hetxw'ms Gyetxsw (Brett D. Huson). That's Nox Ap in Gitxsanimx.  Here she is on the back of our recliner.

The Bee Mother

Written by Hetxw'ms Gyetxsw (Brett D. Huson) (Gitxsan)

Illustrated by Natasha Donovan (Metis)

Published in 2024

Publisher: Highwater Press

Reviewer: Jean Mendoza

Review Status: Highly Recommended 

AICL has enthusiastically recommended the other six books in the "Mothers of Xsan" series. We've urged educators to use them in science curricula. They blend Indigenous (Gitxsan) knowledge and western science, to follow a year in the lives of different animal species significant to the ecosystem of the Gitxsan homeland: sockeye salmon, grizzly bear, wolf, eagle, raven, and frog. There's growing public awareness of the importance of bees in ecosystems across the continent, so The Bee Mother is a timely and relevant addition to the series.

Nox Ap, the bumblebee queen, is the center of the factual narrative, but the author also spends time on two similar insect species-- yellowjacket wasps (also native to the region), and honeybees, introduced to what's currently called North America by humans but now significant to Gitxsan communities. Teachers are likely to find the distinctions among them helpful, as children often are fearful of stinging insects, and have a lot of misinformation about them.

Like other Mothers of Xsan books, The Bee Mother text is engaging, and centers Gitsxan knowledge and words. Natasha Donovan's illustrations are, as always before, appealing and built on fact, and sometimes incorporate formline figures created the author. It's a very effective collaboration overall. There's a good reason these books garner awards and all kinds of positive recognition.

This series is evidence that good picture books aren't only for younger children. Mothers of Xsan books invite readers to engage with the world outside. By showing connections between Gitsxan life and the animals, they also encourage all readers to think deeply about their own relationships with the other species that make their homes on Earth.

 The Bee Mother would be a great resource anywhere on the continent that bees can be found -- and they're just about everywhere. It would be especially cool to invite students to make observational drawings of bees (whether from careful catch-and-release, or preserved specimens, or photographs). When satisfied with their drawings, they could augment them with accurate colors and textures, moving from basic observation to expressing deeper knowledge and understanding of their subject. 

If you're teaching with The Bee Mother, you and your students might want to check out this Bibliovideo interview with Natasha Donovan. Edited on 6/21/2024 to add a link to a Teacher Guide by Jerica Fraser, available as a free e-book from Portage and Main Press.

 It's been months since that cold gray day when my copy of The Bee Mother arrived, with its promise that Spring would come eventually. Today, my prairie plants are finally in bloom, and outside my front window, a bumblebee buzzes around the sunlit spiderwort and coneflower. I'd better go take a closer look.

 

Highwater Press in Winnipeg, Manitoba

Press Release: Introducing Maawn Doobiigeng - the new classification system of the Saginaw Chippewa Tribal Libraries

Note from Debbie: In this morning's email, I received the press release I'm sharing below. Librarians across the US are looking for ways to revisit their classification systems because they are learning -- as the press release states in the first paragraph -- that existing classification systems are "damaging to Indigenous people and are insufficient for accurately describing and providing access to Native topics." For more information, go directly to the Maawn Doobiigeng (Gather Together) page. There, you'll see this graphic:

 



Press Release: The Saginaw Chippewa Indian Tribe of Michigan is pleased to announce the introduction of Maawn Doobiigeng, the new classification system of the Saginaw Chippewa Tribal Libraries. The three primary systems of classification that were in place – the Dewey Decimal System (DDC), the Library of Congress Classification  System (LCC), and the Library of Congress Subject Headings (LCSH) – are inherently damaging to Indigenous people and are insufficient for accurately describing and providing access to Native topics. In 2019, The Saginaw Chippewa Tribal Libraries were awarded the IMLS National Leadership Grant to facilitate the creation of a new classification system by members of the community. As of April 2024, this new system, titled Maawn Doobiigeng (Gather Together), has been created and is being implemented into the libraries.

Arionna Crispin, project facilitator mentions, “When I heard about a project that was aiming to decolonize and Indigenize the Tribal Libraries, I knew I had to be a part of it. I learned so much about how harmful the previously utilized classification systems are, and I worked with truly amazing people in the creation of this new system. I’m grateful to have been a part of something so incredible and revolutionary, and I hope this work inspires others to make similar changes.”

 

The Saginaw Chippewa Tribal Libraries were awarded the National Leadership Grant from the Institute of Museum and Library Services (IMLS) in 2019 with the purpose of addressing the question: “How can tribal libraries use traditional ways of knowing and being to break free of the colonialist epistemology of existing library organizational systems that reinforce a damaging worldview?”

 

There were four phases of the grant project. The first phase was to Assess the cataloging and classification systems currently in place through a decolonizing lens. Next, the team had to Create a system of organization for cataloging and classifying library materials according to Anishinaabe ways of knowing and being. This was followed by having the ability to Implement this system to decolonize and indigenize the Tribal Libraries collections. Finally, gathering data to Analyze results and share documentation that outlines how this project was conducted, provided a framework that other libraries could use as a template for decolonizing the knowledge organization of their collections.

 

Anne Heidemann, tribal librarian shares, “Over the years of doing the work of cataloging and classifying the books and other materials in the Tribal Libraries, it became clear to me that the existing systems weren’t working well for the community I serve, which led me to write the application for the IMLS National Leadership Grant.

 

Heidemann continues explaining, “The opportunity to turn this work over to the community, to see dedicated community members gather to use their knowledge and experience to create an entirely new-to-libraries classification system, was so exciting and truly an honor. The Tribal Libraries team has now begun the work of reclassifying all the items in the collection, and we look forward to seeing the community enjoy using Maawn Doobiigeng in their libraries.”

 

A work group of community members was established to create a new system of organization for cataloging and classifying library materials according to Anishinaabe ways of knowing and being. The work group created this new system, Maawn Doobiigeng, based on the seven original clans and their respective responsibilities, as described in the “Mishomis Book” by Edward Benton-Banai, and based on the cultural knowledge of the group members. The clan responsibilities were adapted into subcategories that the committee felt best represent both the clan and the types of knowledge traditionally shared in books and libraries. Careful thought was put into each clan and subcategory, with the understanding that it may need additions or adjustments after implementation. It was important to the committee that the new classification system also double as a teaching tool, with users of the libraries gaining knowledge of the clans and the Anishinaabemowin language.

 

Please contact Anne Heidemann, Tribal Librarian, at (989) 775-4519 or at aheidemann@sagchip.org for more information on the announcement.        

 

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The Saginaw Chippewa Tribal Libraries include the public Saginaw Chippewa Tribal Library (SCTL), the preK-5^th grade Saginaw Chippewa Academy elementary school library (SCA), and the public two-year community college Saginaw Chippewa Tribal College library (SCTC). For classification, the former two used DDC, the latter used LCC, and all used LCSH, all of which employ colonialist logic to classify and describe items relating to Indigenous people.

 

The Institute of Museum and Library Services is the primary source of federal support for the nation's approximately 120,000 libraries and 35,000 museums and related organizations. The agency’s mission is to inspire libraries and museums to advance innovation, lifelong learning, and cultural and civic engagement. Its grant making, policy development, and research help libraries and museums deliver valuable services that make it possible for communities and individuals to thrive. To learn more, visit www.imls.gov and follow us on Facebook and Twitter.

HIGHLY RECOMMENDED: Andrea L. Rogers and Madelyn Goodnight's WHEN WE GATHER (OSTADAHLISIHA): A CHEROKEE TRIBAL FEAST

 

When We Gather (Ostadahlisiha): A Cherokee Tribal Feast 

Written by Andrea L. Rogers (Citizen of the Cherokee Nation)

Illustrated by Madelyn Goodnight (Citizen of the Chickasaw Nation)

Published by Heartdrum (HarperCollins)

Pub Year: 2024

Reviewer: Debbie Reese

Status: Highly Recommended

In professional development workshops that I do where I ask people to bring books with Native content, I look over what they've brought. Lots of old -- and not good -- nonfiction (series books and biographies) and fiction. I also see dreadful books by Paul Goble that look like they're Native, but they're not. A better way to describe them is "white man's Indian" which means a white imagining of Native life and culture. 

More and more, in recent years, I see that someone has brought in a terrific book. An example is Jenny Kay Dupuis's I Am Not A Number. A librarian bought that one in last week. Another had Lindstrom and Goade's We Are Water Protectors. And another had Christine Day's biography of Maria Tall Chief. Terrific, for me, is books by Native writers who are writings stories from their own nation(s) and family experiences (like Jenny's), or who give readers a Native point of view on someone who has significance to Native communities (like Christine's), or that are set in the present day (like Carole and Michaela's). 

Due out this week is another that I hope every library will add to their shelves. Of course, I'm talking about Andrea Rogers and Madelyn Goodnight's When We Gather (Ostadahlisiha): A Cherokee Tribal Feast.  

Some things I love:

On the first page we see a luscious green landscape. Why does that matter? When they think "Native" a lot of people imagine deserts or plains. A face: Native people were, and are, everywhere.  

In that lush landscape, a little girl is kneeling by a plant with slender leaves that rise up out of the grass. We'll come to know it is wild onions. The girl and her family set out harvesting them for a gathering at the community center where families have brought beans, grape dumplings stew, corn soup, and catfish for a wild onion dinner. 

I love seeing Native words in books! Just there, just part of the way it is. The clues are all there to know what Agilisi and Agiduda mean. And they're in a modern day house because, yeah, we are still here and it bugs us to have to say those words. Books like this one, though, help make that point. 

Flipping to the author's note, I read that Rogers visited Cherokee homelands in Georgia. She tells us about the forced removal of the Cherokee, Creek, Chickasaw, Choctaw, and Seminole nations from the southeastern US. She also tells us about a special place: New Echota, their former capital.  I call attention to "capital" because Americans associate that word with a state, but many do not know that we were, and are, sovereign nations. Rogers used "nation" but using additional words like "capital" help readers get further down that path of knowing what Native sovereignty means. 

Any teacher or librarian that is doing something that is about family gatherings can add this book to that unit or program. And if you've got a way to do so, make some of the food you see in the book! Smith provides four recipes. Dig in! 

Updates to Previous Posts about Vermont Groups that Claim to be Abenaki

On Feb 20, 2024 I shared a letter from Chief Rick O'Bomsawin, Abenaki of Odanak and Chief Michel R. Bernard, Abenaki of W8linak. In it, they asked educators in Vermont to stop making space for specific individuals who write and speak as if they are Abenaki. 

On April 17, Chief O'Bomsawin and several others spoke at the 23rd session of the United Nations Permanent Forum on Indigenous Issues about the four groups in Vermont that received state recognition from the State of Vermont in 2012. 

Credit: CBC News

On April 25, the University of Vermont held an event called "Indigenous Belonging and Rights in the Northeast: A Conversation with Mi'kmaw Legal Scholar Pamela Palmater and Sociologist Darryl Leroux. It was led by Anishinaabe scholar, Gordon Henry. When an archived copy of it becomes available I will provide the link. 

Near the end of the event, a Letter of Support was read aloud. The letter was from Maulian Dana Bryant, Penobscot Tribal Ambassador. I find the letter powerful and share it here, with Bryant's permission. On her Facebook page, she states it is part of her "personal statement in support of the leaders from Odanak who are raising concerns with the state recognized tribes in Vermont." 

Bryant wrote:

I have followed the story of the state recognized tribes in Vermont and the concerns raised by Abenaki leaders from Odanak. I am writing in support of the leaders of Odanak Abenaki because they are our ancestral relatives and this homeland is one we share with them. The Abenaki people have been in the lands now called Maine since time immemorial the same as the federally recognized tribes that are formally in our state. They were displaced by violent land grabs, genocidal acts, and the many other atrocities of colonization. They are part of the Wabanaki Confederacy and I stand with their efforts to protect their legitimate people from the harm of state recognized groups who have circumvented federal recognition guidelines and formalities in favor of a looser state process that doesn’t take into account the standards that our tribes have met. An important tenet of tribal sovereignty is that tribes have the authority over how they determine membership and how they run their governments and departments. Even with our struggles in Maine with the 1980 settlement acts we enjoy this level of sovereignty. It is imperative that we protect the validity of tribal communities to combat the historical trauma that our people have suffered for generations. The theft of land, resources, children, religion, and our very lives left us greatly diminished but we are still here. Our ancestors ensured through their sacrifices that we not only survived but that we still know who we are and that our cultural identity remains. It is miraculous and helps us heal.

When groups cannot meet the standards for recognition in the ways our tribes can, it should signal that something is amiss. While we acknowledge that the federal recognition process is absolutely a remnant of the colonization that we are healing from, it does serve as a way to establish some sort of verifiable truths signaling Indigenous identity. The Abenaki of Odanak have met criteria as our tribal nations have and when they raise issues with other groups, I believe them and support them.

There is harm in groups claiming to be Indigenous when they are unable to prove out those claims. Much like the harm from stereotypical Indian sports mascots, we see a group taking on the identity for the positive aspects without having to live with the historical trauma and modern day consequences of that identity. It also diminishes the valid tribal nations’ rights and opportunities. It is challenging enough to make progress and improvements for tribal communities as it is, without having to wade through these matters of state recognized tribes.

I have been keeping a list of articles and information about false claims to Native identity, and specifically about the Vermont groups and will add media coverage of the UN remarks soon. In 2023, I withdrew my recommendations of books and articles by Joseph Bruchac, Margaret Bruchac, and Judy Dow.

Native Readers are gonna be PSYCHED to know Arigon Starr has a new SUPER INDIAN book for us all!

One of my most-dear memories is when I was working with a group of elementary-aged Native children in New Mexico and told them about Arigon Starr's Super Indian. At lunch time, one girl looked for me and asked if she could read it. Of course, I handed it to her and she was riveted! She laughed, and smiled, and I knew that book was gonna be a hit with our communities. 

As other Native people read Super Indian, the joy in what Arigon Starr created was palpable. There was so much in there -- for readers of all ages -- that it quickly became a favorite of many Native readers. The second volume did, too. 

And today I am PSYCHED to tell you the third volume is is finished and at the printers! Here's the cover:

Here's the description:

When an ordinary reservation boy eats tainted commodity cheese and gains superpowers, hilarity ensues! The third volume in the Super Indian graphic novel series includes two new adventures, plus a bonus issue featuring Laguna Woman. Rounding out the edition are profiles of two real-life super Indians, MLB Baseball All-Star Allie Reynolds and formidable American Indian Movement activist Fern Eastman Mathias. Arigon Starr returns as writer/artist, with Janet Miner as the editor. 64 full-color pages of action, adventure and laughs for all ages.
 
ISBN: 978-0-9859-5354-6
Trade Paperback
Wholesale price per book:    $17.00
Retail Price per book:               $24.99

And here's the full announcement: 

ARIGON STARR RELEASES THE LONG-AWAITED GRAPHIC NOVEL

“SUPER INDIAN VOLUME THREE”

When An Ordinary Reservation Boy Eats Tainted Commodity Cheese, Hilarity Ensues.

The Native American Superhero Returns With New Adventures For All Ages.

March 14, 2024 – Los Angeles, CA – Wacky Productions Unlimited and Rezium Studios are excited to announce the release of SUPER INDIAN VOLUME THREE, the latest collection of comic tales of the reservation sensation Super Indian. The 64 page full color graphic novel features words and art from multiple American Indian Youth Literature award-winner Arigon Starr and is edited by Janet Miner.

Super Indian Volume One and Super Indian Volume Two have both found enthusiastic audiences within the Native American community, educational institutions and libraries across the US and Canada. Volume One is on its tenth printing, with Volume Two on its seventh printing. Super Indian has been featured in World Literature Today and First American Art print magazines and online via PBS Books online. Arigon’s comic art has been recognized and included in major art exhibitions including the Heard Museum in Phoenix, AZ; the Gilcrease Museum, Philbrook Museum, First American Museum and Oklahoma Contemporary, all in Oklahoma, and at the KHM – Musuemsverband in Vienna, Austria.

Super Indian was introduced as a comedy audio theater broadcast in 2006. Native Voices at the Autry, a Los Angeles theater company dedicated to producing new works by Native Americans, commissioned an audio theater series based on the initial ten-minute radio play. The program debuted on college, independent and Native radio stations in 2007.

Arigon Starr developed her radio scripts into a comic book. “I wanted the art of the comic to have a timeless look, a homage to my favorite 1980s and 90s comics,” she enthused.

Wacky Productions Unlimited, an independent publisher, released the first Super Indian graphic novel in 2012. The graphic novel gained attention with Native American readers and was championed by librarians, teachers and college educators. Arigon and her work on Super Indian has been featured in online and print media, with appearances in books such as Dreaming In Indian: Contemporary Native American Voices and The Routledge Companion to Native American Literature. Starr’s comic work garnered awards in 2018 from the American Indian Library Association's Youth Literature Award for her anthology Tales of the Mighty Code Talkers and in 2023 for her illustrations for Contenders: Two Native Americans, One World Series. Arigon’s artwork has also been featured online via The Nib, Vox Media’s Polygon and Colorado’s Pop Culture Classroom series Colorful History.

Starr’s work as a multimedia artist brought her to the attention of Providence Pictures, the producers of the PBS series Native America. She was profiled in the episode Women Rule, alongside three other trail blazers. Arigon showcased her musical talents, humor, wisdom and work on Super Indian. The program aired nationally in 2023, bringing attention to the diversity of Native American contributions to contemporary culture.

Super Indian Volume Three includes:

Super Indian Issue #8, “Old School,” A tale of revenge featuring a new-age guru who uses an evil scented gel to take over the Leaning Oak Reservation and the aged avenger who helps Super Indian regain himself.

Super Indian Issue #9, “Call of the Wild,” A thrilling adventure featuring a sentient Mother Bear, a world-renowned Native American scientist and the twisted rock star who hunts to kill on the Leaning Oak Reservation.

Laguna Woman Issue #1, “Lo, The Poor Laguna Woman,” features female superhero Phoebe Francis/Laguna Woman, who has the worst day ever on her homelands in New Mexico.

Real Super Indians: Real life profiles of Major League Baseball All-Star Allie Reynolds and fiery American Indian Movement Activist Fern Eastman Mathias.

“Super Indian’s adventures provide a glimpse into the contemporary world of Native Americans. The fun, edgy humor can be experienced on many levels by a wide variety of readers,” said CEO/Publisher/Editor Janet Miner. Arigon Starr beams, 

“It has been the highlight of my life to bring these comics to life. I am creating the Native themed comics I dreamed about as a kid.”

The book is available for purchase from the Super Indian Comics website and Amazon.com.

Wacky Productions Unlimited is a female led, Native co-owned company based in Los Angeles, CA. Wacky has released four music CD projects from Arigon Starr, co-produced her stage and audio theater productions and is the publisher of the Super Indian catalog.

Contact: Janet Miner

info@superindiancomics.com

Website: https://superindiancomics.com

Facts in WE ARE STILL HERE: NATIVE AMERICAN TRUTHS EVERYONE SHOULD KNOW are characterized as being a "negative slant on white people"

Today (March 13, 2024) I read an article in The Gothamist that starts with this image:

What you're looking at is a stack of twelve copies of Sorell and Lessac's We Are Still Here: Native American Truths Everyone Should Know with a sticky note that says "Not Approved 3rd." 

Reading on, I see that someone determined that the book has a "negative slant on white people." The subtitle of the book is Native American Truths Everyone Should Know. Here's the cover. See those stickers on the right side of the cover? Those tell teachers that people who study children's books think We Are Still Here! is exceptional and that it should be used in classrooms.

Traci Sorell (the author) is a citizen of the Cherokee Nation. I'm tribally enrolled at Nambé Owingeh. Both are tribal nations. The "We" in the title is Native people. We are among the hundreds of tribal nations in the United States. This book affirms our existence because of the truths Sorell gives us in this book!

What is the "negative slant" in the book? Is it the content on page 4, where Sorell writes that "Our ways of life changed when white people arrived from Europe." Or where she writes that the federal government did not always keep its promises to tribes, and that federal laws and policies have been devastating? 

Is it page six, where Sorell wrote that some US leaders did not respect our ways and thought it would be better for us to adopt their beliefs and practices? 

Is it page eight, where she wrote that white people wanted to control and sell tribal lands?

Page after page, Sorell presents solid information in straightforward ways. What she wrote is true. A "slant" implies an unfair bias. There's nothing unfair or biased in the factual presentation of information. 

In fact, Sorell's book corrects negative depictions of Native people and omissions of our existence that you can easily find in children's books, textbooks, and educational materials. I hope your school has multiple copies, and that you'll ask for it at your local library. I hope you'll bring it into your home and read it with your children.