Through the story of his Uncle David and grandmother Rosa, renowned native writer and storyteller Basil Johnston offers a funny, affectionate, and unforgettable portrait of reservation life. David, the last of Rosa's five sons, was born with Down syndrome. Unable to care for himself, he and the indomitable Rosa were to be forever bound together, joined by love and necessity in a life already defined by harsh, sometimes tragic circumstances. And yet, David was remarkable. Strong, stubborn, and utterly determined, he aspired to learn, to be a part of a world in which he would never entirely belong. In that regard, he was and remains a poignant and unsettling reflection of his people, who had fled Wisconsin in the 1830s to seek sanctuary with the Ojibway farther north in what became Canada. With great resourcefulness and integrity, they struggled to sustain and preserve families, a language, and a way of life, while accommodating the increasingly intrusive demands of white society. Woven of story and recollection -- the author's own, his family's, and those of others who were there -- this memoir remembers and pays loving tribute to a family, a community, and a culture.

Manitous are mysteries and spirits - the essences - that infuse and safeguard plants and animals, including humans, in all aspects of life. The tales of the manitous are simple in narration and complex in spirit, rich with incident and detail, and attempt to explain the mysterious ways of the natural world. Here are wily tricksters, timorous tree spirits, wise grandmothers, seductive maidens, and the ever-hungry evil manitous, fearsome giants known as Weendigoes. Here is a half-man, half-manitou legend of Ojibway lore who represents the wonders and shortcomings of all humankind and who becomes a hero by masquerading as one; a powerful warrior who is riled and routed by a younger sibling with a fight for dancing and disguises; a man who seems obsessed with the trivial but learns to understand the spiritual; and The Prophecy - which is told but disbelieved - telling of the changes in the native world to come. By turns comic, erotic, dramatic, and tragic, these engrossing stories - most of which have never before been recorded - provide a window into an ancient culture, and hold great meaning for modern readers.

This book is the humorous, bitter-sweet autobiography of a Canadian Ojibwa who was taken from his family at age ten and placed in Jesuit boarding school in northern Ontario. It was 1939 when the feared Indian agent visited Basil Johnston's family and removed him and his four-year-old sister to St. Peter Claver's school, run by the priests in a community known as Spanish, 75 miles from Sudbury.

"Spanish! It was a word synonymous with residential school, penitentiary, reformatory, exile, dungeon, whippings, kicks, slaps, all rolled into one," Johnston recalls. But despite the aching loneliness, the deprivation, the culture shock and the numbing routine, his story is engaging and compassionate. Johnston creates marvelous portraits of the young Indian boys who struggled to adapt to strange ways and unthinking, unfeeling discipline. Even the Jesuit teachers, whose flashes of humor occasionally broke through their stern demeanor, are portrayed with an understanding born of hindsight.

What does it mean to be an Indigenous man today? Between October 2010 and May 2013, Sam McKegney conducted interviews with leading Indigenous artists, critics, activists, and elders on the subject of Indigenous manhood. In offices, kitchens, and coffee shops, and once in a car driving down the 401, McKegney and his participants tackled crucial questions about masculine self-worth and how to foster balanced and empowered gender relations. Masculindians captures twenty of these conversations in a volume that is intensely personal, yet speaks across generations, geography, and gender boundaries. As varied as their speakers, the discussions range from culture, history, and world view to gender theory, artistic representations, and activist interventions. They speak of possibility and strength, of beauty and vulnerability. They speak of sensuality, eroticism, and warriorhood, and of the corrosive influence of shame, racism, and violence. Firmly grounding Indigenous continuance in sacred landscapes, interpersonal reciprocity, and relations with other-than-human kin, these conversations honour and embolden the generative potential of healthy Indigenous masculinities.