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Based on over two decades of extensive interviews, Mind’s Eye documents the stories told by eighteen Cree elders in Whapmagoostui, a mixed community of Cree, Inuit, and non-Natives, located on the eastern shore of Hudson Bay at the mouth of the Great Whale River in northern Quebec. From testimonies about battles with the Inuit, raids by Cree from southern James Bay, and early contact with Europeans, to simple descriptions of playing games and making caribou-skin coats, these stories record the history of the James Bay Cree and illustrate the degree to which the presence of the supernatural was considered a normal part of daily life. More recent stories tell of challenges to the Whapmagoostui Cree community in the first half of the twentieth century—the influence of Christian missionaries, the decline of game animals, and the establishment of the military base at Great Whale River. Recorded from the mid-1970s to the mid-1990s, the stories were told against the backdrop of proposed hydroelectric development on the Great Whale River and Little Whale River that would threaten the health, livelihood and culture of the Cree and Inuit communities in the region. This evocative collection of stories from northern Quebec connects readers to the vibrant history of the Whapmagoostui Cree, and aims to maintain this community’s rich cultural traditions. Storytellers: Sam Atchynia, Nellie Atchynia, Frankie Dick, Matthew George, Rupert George, John Kawapit, Suzanne Kawapit, William Kawapit, Noah Mamianskum, Ann Masty, Sam Masty, Samson Masty, Hannah Natachequan, Andrew Natachequan, Philip Natachequan, Joseph Rupert, Maggie Sandy, Peter Sandy, Ronnie Sheshamush

Cree Indians --- Algonquian Indians --- Indians of North America --- History. --- Whapmagoostui (Québec) --- Cree Indians. --- Cree (North American people). --- Cree (North American people)

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Born in 1912, Alice Ahenakew was brought up in a traditional Cree community in north-central Saskatchewan. As a young woman, she married Andrew Ahenakew, a member of the prominent Saskatchewan family, who later became an Anglican clergyman and a prominent healer. Alice Ahenakew's personal reminiscences include stories of her childhood, courtship and marriage, as well as an account of the 1928 influenza epidemic and encounters with a windigo. The centrepiece of this book is the fascinating account of Andrew Ahenakewís bear vision, through which he received healing powers. Written in original Cree text with a full English translation, They Knew both Sides of Medicine also includes an introduction discussing the historical background of the narrative and its style and rhetorical structure, as well as a complete Cree-English glossary.

Cree language --- Cree Indians --- Algonquian Indians --- Indians of North America --- Clistenos language --- Cris language --- Iyiniwok language --- Kalisteno language --- Kenistenoag language --- Killisteno language --- Knistenaux language --- Knisteneux language --- Maskegon dialect --- Plains Cree language --- Woods Cree language --- Algonquian languages --- Atikamekw language --- Medicine. --- English.

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"I build this story like my lair. One willow, / a rib at a time" - "The Crooked Good" Since 1990, Sky Dancer Louise Bernice Halfe's work has stood out as essential testimony to Indigenous experiences within the ongoing history of colonialism and the resilience of Indigenous storytellers. Sôhkêyihta includes searing poems, written across the expanse of Halfe's career, aimed at helping readers move forward from the darkness into a place of healing. Halfe's own afterword is an evocative meditation on the Cree word sôhkêyihta: Have courage. Be brave. Be strong. She writes of coming into her practice as a poet and the stories, people, and experiences that gave her courage and allowed her to construct her "lair." She also reflects on her relationship with nêhiyawêwin, the Cree language, and the ways in which it informs her relationships and poetics. The introduction by David Gaertner situates Halfe's writing within the history of whiteness and colonialism that works to silence and repress Indigenous voices. Gaertner pays particular attention to the ways in which Halfe addresses, incorporates, and pushes back against silence, and suggests that her work is an act of bearing witness - what Kwagiulth scholar Sarah Hunt identifies as making Indigenous lives visible.

Canadian poetry --- Cree Indians --- Algonquian Indians --- Indians of North America --- Canadian poetry (English) --- Canadian literature --- Cree poetry. --- Cree women's poetry. --- Cree women. --- Indigenous literature. --- Indigenous poetics. --- Indigenous poetry.

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The Michif language is considered 'impossible' since it uses French for nouns and Cree for verbs, and comprises two different sets of grammatical rules. Bakker analyses the language and how it came into being.

Michif language --- Cree language, French --- French Cree language --- Mitchif language --- Creole dialects, French --- History. --- Grammar. --- Grammar --- History --- Theses

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"So often, it is through humour that the big lessons in life are learned--about adult responsibilities, honour, and respect. Cree people love to make jokes and laugh, so the tales in Woods Cree Stories are filled with wit. The book includes nine stories--including Boys Get Lost, Foolishness, and Animals Become Friends--and a Woods Cree-English glossary. All the stories are presented in Cree syllabics, Standard Roman Orthography, and English translation"--

Cree language --- Cree Indians --- Algonquian Indians --- Indians of North America --- Clistenos language --- Cris language --- Iyiniwok language --- Kalisteno language --- Kenistenoag language --- Killisteno language --- Knistenaux language --- Knisteneux language --- Maskegon dialect --- Plains Cree language --- Woods Cree language --- Algonquian languages --- Atikamekw language --- Aboriginal language, Woods Cree, Indigenous.