Lynne Davis, ed., Alliances: Re/Envisioning Indigenousnon-Indigenous Relationships. Toronto: University of Toronto Press, 2010, 426 pp. $37.95 paper (978-1-4426-0997-6) We are all here to stay. Thus begins 2005 statement between British Columbia government and First Nations leadership in province. is certainly orientation of Davis' edited collection. Across a wide range of case studies and reflective essays, contributors try to envision better relations of cooperation as answers to question: How do we live well together? A quick perusal of table of contents might lead one to believe that this is a book on social movements and movement coalitions. Instead, Alliances is a much richer trove and University of Toronto Press is to be commended for its willingness to publish such a large and varied text. Lynne Davis, a faculty member in Trent University's Indigenous Studies department, has put together 24 essays covering a wide gamut of indigenous and nonindigenous ways of reimagining relations. Alliances is a smorgasbord of loosely connected case studies. can be sampled repeatedly over time and adds up to a satisfying intellectual meal. In introduction, Davis describes three types of current relations between indigenous and nonindigenous peoples: as partners walking side-by-side, in paternalistic governance, and where indigenous partners take lead. Relating is not as simple, of course, and case studies are vital to identifying some of complex tensions. For most part, the authors collectively point to failure of imagination in Euro-Canadian society to move beyond its colonial past (p. 14). Central to living well together is decolonizing. Systematic inequality cannot be overcome merely through relations between individuals or groups. Canada was created as and remains a settler society, growing out of appropriation (sometimes legally) of indigenous lands. That we are all here to stay does not mean we simply move forward from existing positions that privilege those already advantaged by those appropriations and their consequences. As one community member explained what she learned while trying to be an ally over Aboriginal fishing disputes, It really was white people's job to take care of their own (p. 105). Others came to understand that they had to acknowledge colonialism, and un learn habits and attitudes, and challenge institutional manifestations of racism and paternalism. Alliances originated in Davis' SSHRC-funded research and a conference held in 2006 from which many of contributions are drawn. The chapters in Alliances range across personal reflections, individual accounts of praxis, philosophical treatises (from both Euro-Western and indigenous epistemes), and social science case studies of alliances and attempted alliances. Examples include Canadian cases such as controversies at Grassy Narrows and Caledonia, environmentalist-indigenous coalitions on British Columbia coast, and labour-church-indigenous work in Owen Sound. Other examples come from Guyana, a US Hopi legal aid centre, account of developing an American Indian Studies program in Virginia, and Native American-Bulgarian artistic collaboration. Some chapters are uncomfortable to read, such as Christian and Freeman's painfully honest frustrations with each other across years of attempts to bridge colonized-colonizer roles into which they had been socialized. …