chapter in a book

Wheeler focuses her discussion on the colonial oppression of Indigenous women across Canada, circa 1850 and onward. Wheeler discusses the avenues of resistance that Indigenous women asserted against missionaries, governments, and their agents.

Wheeler draws on personal accounts with Knowledge Keepers and Elders to illustrate different types of oral histories and knowledge sharing, protocols of knowledge keepers, and the legitimacy of Indigenous historical memory keeping in scholarly research. 

Excerpt from Author, Page 47-48:

"Doing oral history with Old People poses many challenges but is worthwhile because it yields precious experiences and insights into how they understand the world around them.

The Ochekwi Sipi (Fisher River) Cree First Nation is located in Treaty No. 5 territory, in present-day Manitoba. Wheeler discusses points of contention within the Treaty 5, demonstrating that the Federal Government invested little effort to consult with the Cree, Anishnabe, and Saulteaux whose homelands the government sought.  Other areas of concern were dedicated lands for hunting, fishing, and agriculture, which members of the Ochekwi Sipi First Nation expressly intended to pursue.

Excerpt from Introduction, page 73-74:

Governments of every political stripe have been unsuccessful in their attempt to meaningfully integrate Indigenous peoples into economic plans. This marginalization is mostly seen by larger society as Indigenous peoples’ failure, a type of blaming-the-victim attitude. More communities are finding themselves at the mercy of globalization of economies, where business interests are more concentrated and market forces are the rule of the day, diminishing the control that people have over their local circumstances...

Excerpt from Author's chapter, Page 240-241:

"TLE, while making reparations for policy inadequacies and in certain cases for the outright disregard of First Nations interests, provides a much-needed infusion of cash necessary to facilitate self-government. Hence, the importance placed by Saskatchewan First Nations, in particular, on negotiating an equitable TLE with federal and provincial officials.

Excerpt, Page 139-140:

"What is the implication of viewing Aboriginal groups from a band perspective rather than a tribal perspective? Should scholars discard tribal terms completely? There is agreement among some ethnohistorians that tribal designations are a European construction and were applied to Aboriginal groups somewhat haphazardly. 80 Abandoning tribal categories would not only be difficult, it may not even be desirable.

Introduction, 267:

"The first step in our research project has been to interview Elders about Indigenous men’s roles and responsibilities. We asked: What roles and responsibilities did Indigenous men have in the past? What happened to our men’s identities and masculinities as a result of colonization? Where are we at today? What do our men need to move forward in terms of being healthy Indigenous males?

Excerpt from the Author, Page 135:

“This chapter explores how I utilized traditional stories of Elder Brother to explain the connection between Indigenous cultural knowledge and the interactions of contemporary members of Cowessess First Nation. The basis of this chapter is the notion that historically, traditional stories governed peoples’ interactions.

Editor's preface, Page VII:

"Eric Taylor Woods’ analysis of the radically shifting relationship between Anglo-Canadian core groups and native peoples on the Canadian periphery provides a vigorous, cultural-sociological challenge to conventional postcolonial theorizing. Under the influence of Foucault, Said, and Bourdieu, postcolonial writings instrumentalized the relationship between dominator and dominated, focusing on power and neglecting the independent power of cultural evaluation.

An interview with Vic Valentine. An organizer, administrator and educator who consistently promoted the political and social activism of Metis and Non-Statius First Nations in Canada, and through his writing, abroad. With a group of Indigenous war veterans, Valentine organized Club Anishnabai at Bear Island in 1949.