Ngā Pūrākau ō Tūrangawaewae—stories of finding places where we are powerful

The paper explores several aspects of cross-cultural communication and the hybrid identities of characters. The title explains multi-racial dissimilarities and identities as built in communication through race, class, religion, culture, or ethnic identity these are based on their particular structural hybrid identities. They focus on the basic differences between values determining cultural changes and identities. This perspective of hybrid culture with instability and transformation creates a hybrid cultural identity that differs with time and is dependent on contingency. Hybrid cultures identities are negotiated and they are able to hold a variety of cultural effects. The process of cross-cultural communication adapts and creates a hybridized identity that helps them in their negotiation between different cultural practices with their group or with different strata of the society. This study attempts to display how race plays an important role in dividing people into superior and inferior groups and among this, it shows how the power structure shifts from the former structure to a fragmented structure and how the characters adapt to the changing situations. This paper shapes the above points regarding cross-cultural communication of hybrid identities.

Background - Children's creativity can be increased through learning methods. Creativity in kindergarten student learning aims to develop students' curiosity and develop their imagination. It is suspected that teacher communication in telling a story using the storytelling method will help increase student creativity in Kindergarten in the city of Bekasi.
 Purpose – This study aims to: 1) analyze the effect of teacher communication variables on the creativity level of kindergarten students in Bekasi City. 2) analyze the storytelling method variable as a mediator variable between teacher communication and students' creativity level.
 Design/methodology/approach – The research method uses the quantitative-correlation method, namely calculating the relationship between variables using the SPSS application and the Sobel calculator to calculate the mediator variable, whether it can be used as a mediator variable after being calculated by using a Sobel calculator. The population of this study was kindergarten students in Bekasi City who were taken randomly. The research sample was determined in kindergarten schools using the storytelling method as a learning method. Randomly selected, namely private kindergarten "Islam Mentari" and Islamic kindergarten "Gema Nurani". Of the two kindergartens, the respondents were parents of students from the two kindergartens. as many as 60 parents of students, namely 30 parents of Mentari Islam students, and 30 parents of "Gema Nurani" students..
 Findings – The results showed 1) there was an influence of teacher communication variables on the creativity level of kindergarten students in Bekasi City. The value of R = 0.381, and R² = 0.145, so it can be said that teacher communication contributes to the storytelling method by 14.5%. This means that there is an influence of teacher communication of 14.5%, and the remaining 85.5% is influenced by other variables not examined in this study 2) there is an effect of teacher communication on the level of creativity of students, and the storytelling method as a mediator is significant at the level of p = 0.05. Results of the Sobel Calculator calculation, can be explained that the Sobel test value is test statistic value = 2.080, standard error value = 0.090, P-value = 0.038. it can be seen that the value is 2,080 > p-value = 0.038, meaning that the Sobel Test calculation shows a significant level of = 0.05, indicating that the Storytelling method can be a mediator variable. This means that the test results show that the storytelling method can be a mediator variable in research between teacher communication variables and students' creativity levels.
 Limitations– there are limitations of researchers when taking data into the field, then it is done using google form. In addition, the limitations of this study were that it was conducted in kindergarten schools in 2 private kindergartens..
 Originality/value – This research can be trusted as the researcher's original research and case selection in kindergarten schools using the storytelling method

More than 25 years after Australia received the recommendations handed down by the Royal Commission into Aboriginal Deaths in Custody (RCIADIC) Australia’s Indigenous people are still being incarcerated at disproportionate rates compared to their non-Indigenous counterparts, regardless of the attempts made by government to reduce the over-representation of Indigenous people in Australia’s prisons. Scholars have studied prisoner reentry for many years, during which time several risk and protective factors of reincarceration have been identified. However, limited research has examined beyond the question of whether Indigenous people are more likely to return to prison compared to non-Indigenous people. While we know Indigenous people are over-represented at the back-end of the criminal justice system, as more Indigenous people return to prison, and return faster than non-Indigenous people, we have little empirical understanding as to why –Why are Australia’s Indigenous people compared to non-Indigenous people more at risk of reincarceration? The present thesis seeks to unpack this question and develop a better understanding of why Indigenous people are more at risk of reincarceration post-release than non-Indigenous people. In total, three studies using a combination of descriptive, Cox proportional hazard regressions, logistic regressions, chi-square and t-test analyses were conducted with 1238 Queensland Indigenous (n = 303) and non-Indigenous (n = 935) people. The first study (Chapter 3) expands our understanding by: (a) examining group differences in characteristics within and between reincarcerated and successfully reintegrated people post-release for both groups; (b) identifying whether Indigenous compared to non-Indigenous people are more likely to be reincarcerated post-release; and (c) identifying whether any difference in risk of reincarceration can be partially explained by Indigenous and non-Indigenous peoples’ social experiences prior-to-prison, and/or their prison-life experiences. Results suggests that while there are group differences in characteristics between Indigenous and non-Indigenous people, prison-life experiences can explain little to none of the difference in risk of reincarceration that exists between the two groups. Instead, evidence indicates the difference in risk of reincarceration can largely be explained by Indigenous and non-Indigenous peoples’ static risk factors—those that occurred before incarceration (i.e. demographic, prior criminal history, and social experiences prior-to-incarceration). However, considering risk factors can potentially affect other risk factors, it is possible that by using a single statistical model that controls for Indigenous status any interactive effects with Indigenous status may have been masked. Study two (Chapter 4) expands on current empirical evidence in four ways. First, study two examines whether racial specific and racial neutral risk factors of reincarceration are present for Indigenous and/or non-Indigenous people. Results found evidence of racial specific risk factors of reincarceration being present for both groups. With evidence suggesting prisoner visitation is a racial specific protective factor against reincarceration for non-Indigenous people only. Study two further explored the visitation-reincarceration relationship to identify (a) if group differences in who gets visited exist; (b) whether there were differences in time to reincarceration for visited prisoners compared to non-visited prisoners; and (c) whether differences in visitation could be explained by social demographic circumstances prior-to-prison, criminal history, and travel distance for Indigenous and non-Indigenous people. Evidence showed differences between groups in the amount people w ere visited, time to reincarceration for visited and non-visited prisoners, and in the likelihood of who got visited. Study three (Chapter 5) further develops our understanding of why Indigenous compared to non-Indigenous people are more at risk of reincarceration in three ways: (a) by examining whether risk of reincarceration for Indigenous and non-Indigenous people differ by residential location (i.e. city/urban vs rural/remote); (b) identifying how community disadvantage, remoteness, and accessing services post-release effects Indigenous and non-Indigenous peoples’ risk of reincarceration; and (c) by exploring what support services are accessed post-release and by who. Results indicated that residential location does not affect risk of reincarceration for either group and no relationship was identified between community disadvantage and reincarceration for non-Indigenous people. However, results showed community disadvantage to be a protective factor against reincarceration for Indigenous people. Finally, evidence also indicated there are group differences in who accessed services post-release. Collectively, the three studies presented in this thesis make a significant contribution to existing empirical knowledge of Indigenous and non-Indigenous peoples’ risk of reincarceration. Each study builds on the previous, adding a new piece of the puzzle to what is a complex and multifaceted problem. Overall, the evidence presented in this thesis further demonstrates why it is important for re-entry programs to not only be individually tailored, but also tailored to one’s local environment and culture. The dissertation concludes with a discussion and synthesis of the overall research findings, limitations, and suggestions for future reentry research with Indigenous people in Chapter 6.

This study examines the learning of the Kitab al arobiyatun lin nasyiin juz 1 using the storytelling method at the Darul Falah 5 Cukir Islamic Boarding School, Diwek Jombang. The formulation of the problem in this study is 1) how is the learning of the Kitab al arobiyatun lin nasyiin juz 1using the storytelling in the Darul Falah 5 Cukir Islamic Boarding School in Jombang? 2) How is the study of Kitab al arobiyatun lin nasyiin juz 1 using the storytelling method at the Darul Falah 5 Cukir Islamic Boarding School, Diwek Jombang? 3) what are the advantages and disadvantages of learning Kitab al arobiyatun lin nasyiin juz 1 using the storytelling method at the Darul Falah Islamic boarding school 5 Cukir Diwek Jombang. This research method uses descriptive qualitative methods, data collection from this research is observation, interviews, and documentation then analyzed into a descriptive qualitative method. data that can be presented according to research results. The results of the research examine the learning of the Kitab al arobiyatun lin nasyiin using the storytelling method at the Darul Falah Islamic boarding school 5 Cukir Diwek Jombang, namely the learning of the Kitab al arobiyatun linnasyiin is learning that teaches material and exercises about Arabic. This book has several volumes including volumes 1 to 6. Volumes of itab al arobiyatun linnasyiin are taught according to the students being taught, from basic knowledge of Arabic to the book of al arobiyatun linnasyiin volume 6. learning the book al arobiyatun linnasyiin juz 1 at the Darul Falah 5 Islamic boarding school using the method storytelling The learning system that is carried out is to first provide the existing material then students are allowed to ask which material is not clear and ask for meanings that are not yet known then the teacher invites students to take the essence or material that was understood using Arabic after that the teacher appoints several children to come forward in front of the class to present the results and the other assignments are collected to be corrected by the teacher. learning the Kitab al arobiyatun linnasyiin using juz 1 the storytelling method at the Darul Falah 5 Islamic boarding school has several advantages, namely it can be followed by a large number of students, the teacher controls the class, the implementation is easy, trains students to recognize new vocabulary quickly, understands material with a long period of time and practice writing and speaking skills. The storytelling method has drawbacks, namely the evaluation of the learning process is difficult to control because there are no clear achievement points and this method takes a lot of time while learning only lasts for 1 hour so that students are less focused on stories made in haste.

This research aims to describe the management of early childhood learning by using a storytelling method in improving language at Dharma Wanita Siwalan Kindergarten. The steps of this research are as follows, (1) learning planning, (2) organizing learning, (3) implementing learning, and (4) assessing learning. The descriptive qualitative approach was used as the method of this research, the type of this research is a case study design at Dharma Wanita Siwalan Kindergarten. The researcher chose the management of early childhood learning by using the storytelling method in improving language skills as the object of this research. Furthermore, the researcher conducted interview, observation, and documentation as research methods. The data analysis technique used in this research is the data collection model, data reduction, data presentation, and conclusion drawing. The processes of data collection and analysis carried out by the researchers are as follows: (1) Making a semester activity plan (RKS). The next process is the preparation of RKM using the RKH format. After that, researcher prepared teaching activities. (2) Organizing activities carried out by the school principal. Then, in improving language skills, on the storytelling method, the teacher allocated it to language lessons, (3) The implementation of learning with the storytelling method was carried out in the form of fairy tales, stories of Prophets, and spontaneous stories. It is intended for children to be able to see and remember the incident. (4) Assessment on performance, observation, structured and unstructured conversations, and using a liaison book. Early Childhood Education (ECE) is one of the platforms used to develop and add professionalism to Early Childhood Education (ECE) managers. The expansion and acceleration of Early Childhood Education (ECE) services is one of the strategic policies established by the Ministry of National Education. As a result of this policy, the addition and capacity of Early Childhood Education education is a demand that cannot be ignored. Physically, children experience extraordinary development, starting from the growth of brain cells and other organs. One of them happened at Dharma Wanita Siwalan Kindergarten, where students’ language skills were improved through the storytelling method at school. The expansion and acceleration of Early Childhood Education (ECE) services is one of the strategic policies created by the Ministry of National Education.

We Are the Land produces a seismic shift in its insistence that the history of California is the Indigenous history of California. Grafting Indigenous history onto previous narratives of California fails in these authors’ eyes. Keeping the two as distinct enterprises also fails. We Are the Land insists on seeing California as a brief moment in the history of Indigenous people, for whom California is but an episode: “People misunderstood the settler invasion of Indigenous California as California history rather than as an unsustainable and disruptive episode in it.” Instead of minimizing the American contribution to that disruption, much of the book takes place after the Gold Rush, serving to highlight America's contribution to genocide.Comprising ten chapters, this delivers an avalanche of facts, details, and nuance. The authors begin with Indigenous history prior to contact with Europeans, centering Indigenous knowledge, origin stories, and a holistic view of this time period in California. Looking at what has been called the “age of exploration,” the authors begin with beaches, riverbanks, and hillsides to see the moments of first encounter as an engagement of trade and movement into others’ tribal territories well before missionization. With the arrival of Spanish missions and missionaries, Indigenous people in California struggled to cope with disease and the domesticated livestock brought by Europeans which changed the Indigenous landscape, both of which presented a number of risks and opportunities for Indigenous people.Considering the Mexican period of 1811–1849, the authors suggest that Indigenous Californians leveraged their power, especially their labor power, during this period with Russian fur traders, American merchants, and Franciscan missionaries. For the American period of 1846–1873, the authors suggest using genocide as the only way to understand American relations with Indigenous people, but they also look closely at how Indigenous people of California used their power to resist and survive American genocide. From California statehood in 1859 through 1904, Indigenous people focused on creative ways of holding onto communal land in response to the definitively Anglo state's interest in acquiring access and title to all lands of California. From 1905–1928, the authors suggest that Native people in southern California fought allotment as a way of maintaining their communal land bases, while many northern California Indigenous communities embraced the policy to further their land claims, all of which constitutes a distinctive Indigenous legal and political activism.Identity acts as the central force in the period from 1928 through 1954, where the authors see a causality at work in legal and political activism leading to a cultivated Indigenous identity as California Indigenous people, coming together to sue the federal government for land theft. The period of 1953–1985 begins with the federal policy of termination and ends with the assertion of tribal self-determination among California Indigenous people. The authors include California tribes in their analysis here as well as the multi-tribal and multi-national protestors at Alcatraz. Both groups fought for land claims, prevention of dams, and the establishment of bingo halls. The book closes with the period of 1985 to the present, the authors document the fight among tribes, the state of California, the federal government, and private business groups to bring tribal gaming to tribal lands in California. Although it took two decades of struggle for the Cabazon Band of Mission Indians to secure the right to gaming, many other tribes followed suit, bringing in a huge revenue stream. Access to gaming funds has given tribal citizens the opportunity to reconnect and even relocate to tribal lands, and tribes gained the economic power to engage in land legislation, buy back tribal lands, and reassert tribal land rights.The authors provide vignettes of Indigenous viewpoints on spaces within California but also Europe. In an unusual move, they also provide extensive sources at the end of each chapter rather than a collection at the end of the book. Creating their own maps of California tribal lands and reservations of today and insisting on centering their stories on Indigenous knowledge and activism, We Are the Land makes a massive intervention in the field of Native history. This book is a powerful history of what is known as the state of California, giving scholars what they have needed for decades.

Migrant settlement is of particular interest to the field of psychology due to a notable increase in the movement of people over the past few decades. This article explores the ways in which Sri Lankan migrants in New Zealand establish a sense of continuity between the host nation and country of origin. The theoretical framework for this research is informed by elements of ethnographic and indigenous research. We provide a rich understanding of migrant experiences that foregrounds the agency and resilience of migrants, and acknowledges the complexities of the notion of identity and migrant settlement. We explore complex, fluid, and hybrid cultural identities as experienced by Sri Lankan migrants and their negotiations of space and place, material practices, and objects of significance, such as an educational institution, antique dinnerware, and furniture with colonial origins. The present research thereby, argues for the need to acknowledge both the historical and current contexts that shape migrants' sense of habitus and cultural identities.

Appeals for status and inclusion in the nation-state may reify the authority of that nation-state, thereby ignoring the sovereignty of the Indigenous peoples of those unceded lands and waters. In 2015, the Truth and Reconciliation Commission of Canada made 94 calls to action. Indigenous methodologies have always attended to rounded and deep conceptions of place, and more concretely, land; thus, taking Indigenous theorizations of land seriously is to engage with the work of decolonization. Tuck and McKenzie advocate paying attention to place in research as having “multidimensional significance as sites of presence, futurity, power, imagination, and knowing”. Byrd argues that much of settler colonial logic is built upon a “paradigm of Indianness” that relies on the original dispossession of Indigenous territories and peoples, and on the idea that Indigenous peoples are always about to disappear. Reconciliation is an ongoing process that needs a critical understanding and dismantling of the “colonialist consciousness”.

There is a profoundly troubling history of research being done on Indigenous peoples without regard for their priorities and accompanying calls to decolonize health research. Storytelling methods can privilege Indigenous voices in research. Indigenous people’s knowledge systems have existed for millennium, where knowledge is produced and shared through stories. Our collaborative team of Indigenous and non-Indigenous researchers, and Indigenous Elders, patients, healthcare providers, and administrators, conducted a participatory, scoping review to examine how storytelling has been used as a method in Indigenous health research on Turtle Island (North America), Australia, and Aotearoa (New Zealand). We searched key databases and online sources for qualitative and mixed-methods studies that involved Indigenous participants and used storytelling as a method in health research. Reviewers screened abstracts/full texts to confirm eligibility. Narrative data were extracted and synthesized. An intensive collaboration was woven throughout and included gatherings incorporating Indigenous protocol, Elders’ teachings on storytelling, and sharing circles. We included 178 articles and found a diverse array of storytelling approaches and adaptations, along with exemplary practices and problematic omissions. Researchers honoured Indigenous ways of knowing, being, and doing through careful preparation and community engagement to do storywork, inclusion of Indigenous languages and protocols, and Indigenous initiation and governance. Storytelling centered Indigenous voices, was a culturally relevant and respectful method, involved a healing process, and reclaimed Indigenous stories. But it could result in several challenges when researchers did not meaningfully engage with Indigenous peoples. These findings can guide respectful storytelling research that bridges divergent Indigenous and Western knowledge systems, to decolonize health research.

Do Indigenous peoples in present-day Canada display lower levels of diffuse support than non-Indigenous settlers? Given settler colonial relations (both historic and contemporary) and Indigenous peoples’ own political thought, we can expect that Indigenous peoples would have even lower perceptions of state legitimacy than non-Indigenous peoples. However, there are conflicting expectations regarding whether the descriptive representation of Indigenous peoples in settler institutions is likely to make a difference: on one hand, Indigenous people may see themselves reflected in these institutions and consequently feel better represented; on the other hand, these forms of representation do not challenge the underlying colonial nature of these institutions. Using data from the 2019 and 2021 Canadian Election Studies, our statistical analysis demonstrates that: (1) diffuse support is significantly lower among Indigenous peoples than non-Indigenous peoples, including people of color; (2) Indigenous respondents across multiple peoples have similarly low levels of diffuse support, and (3) being represented by an Indigenous Member of Parliament does not change the levels of diffuse support among Indigenous peoples. Overall, our research highlights the outstanding challenges to achieving reconciliation through the Canadian state and points to ways large-N analyses may be made more robust.

Language is an effective medium for children in establishing social communication. Children's language development is a combination of social interaction, emotional development, intellectual ability, as well as physical and motor development. Early education has an important role in developing children's potential. Teachers must be able to choose what methods are effective for developing language in children. This study aims to determine the effect of using the storytelling method on the development of language and language skills of early childhood. The research method used is an associative research type. Respondents in this study amounted to 30 children. Data collection techniques used by observation techniques, the research instrument used was an observation sheet in the form of an assessment rubric. The data analysis technique used a simple linear regression test. The results of the simple linear regression test showed that there was an effect of using the storytelling method on the development and language skills of early childhood. Children are able to speak fluently, word choice and sentence structure are also very good. The storytelling method can improve language development and skills in early childhood. Using the storytelling method can help improve language development and skills in early childhood.

To improve the quality of sustainable education during the Covid-19 outbreak, it is necessary to have innovative innovations in the learning system and fun learning methods for students. The online learning system is one of the new innovations for several public and private schools, especially at the Elementary School and Junior High School (SMP) levels. With the change, teachers are looking for new innovations so that methods that were originally done offline can be put online. The storytelling method is the choice of various existing learning methods that can be combined with online learning systems. This study was carried out with the aim of scientifically analyzing the influence of storytelling methods on online learning in the subject of Islamic Cultural History (SKI) class VIII D MTs Daarul Uluum PUI Majalengka . Based on the survey results, the researchers hope that by using the storytelling method, online learning will be more effective and fun for students, but there are still obstacles in the application of a shorter and limited time. This can be seen from the following indicators: 1) Motivation for Islamic History, 2) Love for Islamic Culture and Civilization, 3) Explanation of Interesting Stories, 4) Exemplary Historical Figures, and 5) Media Supporting Storytelling . The research method that the researcher uses is descriptive quantitative method, namely the research is carried out by looking for numbers seen from the results of questionnaires to students and teachers of the subject, so it is hoped that the research carried out serves to find out, study and describe the influence between variables. The population in this study was the class VIII students of MTs Daarul Uluum PUI, Majalengka amounting to 30 people. The research sample was taken from the population using the census/total sampling method. Thus the number of samples in the study was 30 people. The results showed that there was a good influence between the storytelling method on online learning with a correlation number of 0.523 and a coefficient of determination of 52%. The linkage factor given is in the medium category and there are still 48% of other factors that are related to SKI online learning at MTs Daarul Uluum PUI, Majalengka Kulon Village, Majalengka Regency. Of the 48% of these other factors are the influence of other methods and the use or utilization of other applications that have been implemented in other schools. Keywords: Storytelling Method, Online Learning

In the process of instilling moral values and faith in early childhood, we must look at the stage of child development. Instilling morals and faith in children can be realized by participating in school activities, children will get real experiences provided by the teacher. one of the methods used by teachers to instill morals and faith in children through storytelling activities. The need to instill morals and faith in the storytelling method is expected to make the values taught can be lived and interpreted by children without coercion. The research method used is qualitative method with data collection techniques. The findings of this study are that storytelling method activities can affect children's morals and faith when these activities are carried out with the right delivery, the right story selection, and by providing exemplary examples. The storytelling method can influence children's moral behavior and faith, but this activity is not enough. Therefore, teachers and parents must establish good cooperation. The purpose of this study is to determine the effectiveness of the storytelling method in instilling morals and faith in children of TPA Al-Husna, and to find out the supporting and inhibiting factors when the storytelling method is carried out at school. Efforts made by teachers to instill morals and faith in children so that children can understand and practice them in their daily lives. So that the development of morals and faith in early childhood develops well.

Understanding social determinants that shape pertinent developmental shifts during emerging adulthood (i.e., ages 18-25 years) and their associations with psychological health requires a nuanced approach. In our exploratory study, we investigated how multiple social identities and lived experiences generated by systems of marginalization and power (e.g., racism, classism, sexism) intersect in connection to the mental-emotional well-being of emerging adults (EAs). Eating and Activity Over Time (EAT, 2010-2018) data were collected from 1,568 EAs (mean age= 22.2 (standard deviation, 2.0) years) recruited initially in 2010 from Minneapolis/St. Paul schools. Conditional inference tree analyses were employed to treat "social location" and systems of marginalization and power as interdependent social factors influencing EAs' mental-emotional well-being outcomes: depressive symptoms, stress, self-esteem, and self-compassion. Conditional inference tree analyses identified EAs' subgroups with differing mean levels of mental-emotional well-being outcomes, distinguished primarily by marginalized social experiences (e.g., discrimination, financial difficulties) rather than social identities themselves. The relative positioning of EAs' experiences of social marginalization (e.g., discrimination) to their social identities (e.g., race/ethnicity) suggests that the social experiences generated by systems of privilege and oppression (e.g., racism) are more adjacent social determinants of mental-emotional well-being than the social identities used in public health research to proxy the oppressive systems that give them social meaning.

From the Editorstânisi kiyawôw June Scudeler June Scudeler nitisiyihkâson. nichâpanak Red River Manitoba, Batoche Saskatchewan êkwa Castelfrance- Veneto, Italy ohci niya. My maternal Métis ancestors come from Red River, Manitoba, in what is now known as Winnipeg, Batoche, Saskatchewan, and my father is from Castelfranco Veneto, Italy. I am honored to live and work on the ancestral and traditional territories of the Musqueam (xʷməθkʷəy̓əm), Squamish (Sḵwx̱wú7mesh Úxwumixw), and Tsleil- Waututh (səl̓ilw̓ətaʔɬ) Nations. I am excited to be the new coeditor at Studies in American Indian Literatures and to work with Siobhan Senier; its editorial board; and its editorial assistants, Jeremy Carnes and Shanae Aurora Martinez. My research is at the intersections of queer Indigeneity, Indigenous ways of knowing, literature, and film. My current project explores Indigenous Gothic, horror, and science fiction film and literature. Being the 2017–20 Shadbolt Fellow at Simon Fraser University and term assistant professor in First Nations studies enables me to pursue these various research and community interests. I have chapters in Performing Indigeneity (Playwrights Canada Press) and Queer Indigenous Studies: Critical Interventions in Theory, Politics, and Literature (University of Arizona Press) and articles in Native American and Indigenous Studies, American Indian Culture and Research Journal, Canadian Literature, and Studies in Canadian Literature. Although most Indigenous people do not acknowledge national boundaries, the reality is that there is often a disconnect between Indigenous literatures in the Americas. I hope to bring more linkage to Indigenous literatures in Canada to SAIL. In 2013 I attended the first- ever Indigenous Editors Circle workshop in Saskatoon, Saskatchewan, on Treaty 6 territory and the homeland of the Métis Nation. We pondered how to "Indigenize" publishing. What does it mean to treat manuscripts like gifts? How do we center Indigenous literatures? What do ethical [End Page vii] approaches to Indigenous literatures entail? The Indigenous Literary Studies Association, founded in 2013 at the University of British Columbia on Musqueam (xʷməθkʷəy̓əm) territory, provides a motivating governing code on its website: To honour the history and promote the ongoing production of Indigenous literatures in all forms; to advance the ethical and vigorous study and teaching of those literatures; to reaffirm the value of Indigenous knowledges and methodologies within literary expression and study; to foster respectful relationships within and between academic and non- academic communities; to facilitate mentorship and professional development; and to advocate for responsible institutional transformation. The 1991 ASAIL bylaws state that the purpose of the organization is "to promote study, criticism, and research on the oral traditions and written literatures of Native Americans; to promote the teaching of such traditions and literatures; and to support and encourage contemporary Native American writers and the continuity of Native oral traditions." While the field of literary studies has changed and evolved, the similarities between the principles, which are twenty- two years apart, still ask us to honor wâhkôhtowin, or the Cree concept of kinship or interrelatedness. In other words, how are we good relatives to Indigenous literatures? This issue questions how the past impacts the future and how stories of and by Indigenous people counteract dominant narratives. More importantly, rather than reacting to colonization, how are Indigenous people writing their own narratives? Of course, dominant narratives always need to be challenged, but some of the essays place the onus on non- Indigenous people to do the necessary work of decolonization. ________ Salma Monani's "The Cosmological Liveliness of Terril Calder's The Lodge: Animating Our Relations and Unsettling Our Cinematic Spaces" explores how bringing together ecocinema and Indigenous studies, particularly in animated works, illustrates how Métis filmmaker Calder's stop- motion film asks us to rethink boundaries between the human and other- than- human worlds. Most importantly, Calder's film is a specifically Métis film in its critique of the Eurowestern objectification of other- than- humans and its use of nonlinear narratives. [End Page viii] Similarly, in "Inhabiting Indianness: Sherman Alexie's Indian Killer and the Phenomenology of White Sincerity," Zachary S. Laminack employs an underutilized critical lens to argue that Alexie's novel "takes aim" at white masculinity. Moving...