Drew Hayden Taylor – författare

Internationally acclaimed as a playwright, screen-writer, comic and sardonic commentator on the endless gaffs, absurdities and the profound and painful misunderstandings that continue to characterize social interactions between aboriginal and non-aboriginal peoples, Taylor’s stories in

Fearless Warriors

are a full frontal assault on stereotypes of all kinds and an edifying affirmation of humanity unlike anything else in fiction.

Each of these stories is as remarkably different in terms of its unique narrative tone, origin and direction, as are the characters of his plays, making Taylor’s singular collection of fictions quite intentionally much more than the sum of their parts. By degrees dramatic, shocking, tender, chilling, affirmative and tragic, each story takes on a different cliché or “common sense understanding” of inter-racial and inter-cultural relations, all of them suffused with the incomparable wit, gentle and generous humour, mercilessly critical edge and profound emotional empathy of a master story-teller.

No quarter is given, nor is it taken—Native stereotypes of White culture are as fair a species of game for this writer as any other. Ultimately, each of these narratives becomes a bridge of understanding between cultures, giving its readers access to the seemingly inexplicable actions of characters at the distant edges of our imaginations—even just one of these stories, “The Boy in the Ditch,” does more to illuminate the tragedy of the pre-teen gasoline sniffing culture of Davis Inlet than any number of Royal Commissions will ever do.

Carefully re-edited, with its concluding story replaced, we are proud to release this new edition of unforgettable stories Talonbooks first published in 1998.

Only Drunks and Children Tell the Truth is the emotional story of a woman’s struggle to acknowledge her birth family. Grace, a Native girl adopted by a White family, is asked by her birth sister to return to the Reserve for their mother’s funeral. Afraid of opening old wounds, Grace must find a place where the culture of her past can feed the truth of her present.

While panhandling outside a coffee shop, Johnny, a Cree woman who lives on the streets, is shocked to recognize a face from her childhood, which was spent in a First Nations residential school. Desperate to hear the man acknowledge the terrible abuse he inflicted on her and other children at the school, Johnny follows Anglican bishop George King to his office to confront him. Inside King’s office, Johnny’s memories are fluid, shifting, and her voice cracks with raw emotion. Is the bishop actually guilty of what she claims, or has her ability to recollect been altered by poverty, abuse, and starvation experienced on the streets? Can her memories be trusted? Who is responsible for what? At its core, God and the Indian, by celebrated Aboriginal playwright Drew Hayden Taylor, explores the complex process of healing through dialogue. Loosely based on Death and the Maiden by Chilean playwright Ariel Dorfman, the play identifies the ambiguities that frame past traumatic events. Against the backdrop of Canada’s Truth and Reconciliation Commission, which has facilitated the recent outpouring of stories from First Nations residential school survivors across the country, the play explores what is possible when the abused meets the abuser and is given a free forum for expression.

Cast of 1 woman and 1 man.

Cerulean Blue is a comedic play about a struggling blues band invited to participate in a benefit concert for a First Nation community in conflict with governmental authorities. Upon arriving, the band discovers the entire lineup of musical acts has cancelled and they’re left trapped behind barricades. Complicating the matter, there is conflict within the band and the sudden appearance of an old girlfriend makes the event even more perilous.This play is an homage to fast-moving farces while also addressing Aboriginal issues. Cerulean Blue deals with relationships, perceptions, politics, and what to do when you discover you’ve been dating your first cousin. Add a few spoonfuls of original blues music, and you’ve got a fun-filled evening. The play was written for a large ensemble cast, which makes it ideal for musical theatre departments in high schools and colleges – every student can play a part. An original musical score by Andrew Clemens will be available for download from Talonbooks.com.Cast of ten women and ten men.

An uproariously funny and sharply inquisitive new play from one of Canada’s leading Indigenous playwrights, Sir John A: Acts of a Gentrified Ojibway Rebellion explores the possibility of reconciliation between Peoples and urgently questions past and contemporary forms of Canadian colonialism. Taylor’s twenty-seventh play, Sir John A’s characters include Canada’s infamous first Prime Minister, red-nosed and pompous, full of patriarchal contempt for those “strange and perplexing Indians,” and his contemporary accusers: two Ojibway men and a soul-searching white woman. Bobby Rabbit, Sir John A’s irked, Anishinaabe main character, in a fit of anger and revenge, convinces his friend Hugh to accompany him on a “sojourn of justice”: to dig up Sir John A. Macdonald’s bones and hold them for ransom. Decades before, a medicine pouch belonging to Bobby’s grandfather was taken away by the staff of the residential school where he was detained. The precious object was sent to a British Museum exhibition room for conservation – and now Bobby wants it repatriated. Along the way the pair pick up Anya, a young, bright, and opinionated woman fleeing a bad breakup, with conflicting ideas about Sir John A’s place in Canadian history. Not to be left out of the argument, Canada’s first Prime Minister, broadcasting live from nineteenth-century Ottawa, shows up with opinions of his own. Sir John A: Acts of a Gentrified Ojibway Rebellion is a powerful satire, a creative debate about the past violences of colonial racism and the as yet untested potentiality of restoring harmony between Peoples in Canada. A contemporary classic by Taylor!

Cottagers and Indians explores the politics and issues surrounding a real-life event still occurring in the Kawartha Lakes region of Central Ontario. An Indigenous man, Arthur Copper, has taken it upon himself to repopulate the nearby lakes with wild rice, known amongst the Anishnawbe as Manoomin, much to the disapproval of the local non-Indigenous cottagers, Maureen Poole in particular. She feels the plant interferes with boating, fishing, swimming, and is generally an eyesore that brings down the property values of her cottage and those of her neighbours. Drew Hayden Taylor’s thirty-second play is a powerful dramatization of contemporary confrontations taking place between environmentalism and consumerism, Indigenous and non-Indigenous sensibilities.

In this collection of two plays about the process of children becoming adults, Drew Hayden Taylor works his delightfully comic and bitter-sweet magic on the denials, misunderstandings and preconceptions which persist between Native and Colonial culture in North America.In “The Boy in the Treehouse,” Simon, the son of an Ojibway mother and a British father, climbs into his half-finished tree house on the vision-quest his books say is necessary for him to reclaim his mother’s culture. “It’s a Native thing,” he informs his incredulous father (who tells him he’d never heard of such a thing from his wife): “Only boys do it. It’s part of becoming a man.” Of course, what with the threats of the police, the temptation of the barbeque next door, and the distractions of a persistent neighbourhood girl, Simon probably wouldn’t recognize a vision if he fell over it.“Girl Who Loved Her Horses” is the Native name for the strange and quiet Danielle from the non-status community across the tracks, imbued with the mysterious power to draw the horse “every human being on the planet wanted but could never have.” She is and remains an enigma to the people of the reservation, but the power of her spirit remains strong. Years later, a huge image of her horse reappears, covering an entire side of a building in a blighted urban landscape of beggars and broken dreams. The eyes of her stallion, which once gleamed exhilaration and freedom, now glare with defiance and anger. Danielle has clearly been forced to grow up.With these two plays, Taylor rediscovers an issue long forgotten in our “post-historical” age: the nature of, and the necessity for, these rites of passage in all cultures.

400 Kilometres is the third play in Drew Hayden Taylor’s hilarious and heart-wrenching identity-politics trilogy. Janice Wirth, a thirty-something urban professional, having discovered her roots as the Ojibway orphan Grace Wabung in Someday, and having visited her birth family on the Otter Lake Reserve in Only Drunks and Children Tell the Truth, is pregnant, and must now come to grips with the question of her “true identity.” Her adoptive parents have just retired, and are about to sell their house to embark on a quest for their own identity by “returning” to England. Meanwhile, the Native father of her child-to-be is attempting to convince Janice/Grace that their new generation’s future lies with their “own people” at Otter Lake.Which path for the future is Janice/Grace to choose, for herself, her families and her child, having spent a lifetime caught between the questions of “what I am” and “who I am”?Cast of 3 women and 2 men.

A very liberal contemporary couple—Angel, an urban Native science fiction writer, and Colleen, a “non-practising” Jewish intellectual who teaches Native literature—hosts a dinner party. The guests at this little “sitcom” soirée are couples that represent what by now have become the clichéd extremes of both societies: Angel’s former radical Native activist buddies and Colleen’s environmentally concerned vegetarian / veterinarian friends. The menu is, of course, the hosts’ respectful attempt at shorthand for the irreconcilable cultural differences about to come to a head during the evening: moose roast and vegetarian lasagna.Like all of Drew Hayden Taylor’s work, alterNatives manages to say things about “Whites and Indians” that one is not supposed to talk about—it digs up the carefully buried, raw and pulsing nerve-endings of the unspeakable and exposes them to the hot bright lights of the stage. That he does so with a humour that the politically correct among his audiences continue to miss entirely beneath the sound and fury of their own self-righteous indignation is a measure of his immense talent as a dramatist. In the end, the play is not about cultural differences at all, but instead constitutes a full frontal attack on the personal qualities the sitcom holds most dear and pushes hardest at its audiences: Taylor actually has the temerity to suggest that neither “attitude” nor “sincerity” are enough to address basic human issues, no matter which side of the cultural fence the characters are on. And that’s hard for the pushers of what is considered a globally enlightened culture to take.Cast of 3 women and 3 men.

Hoping to snag their perfect home in a red-hot housing market, an African Canadian man, a Chinese Canadian man, and a Jewish/Indigenous lesbian couple show up to an open house run by a white settler real estate agent. Each potential buyer feels most deserving of the prize. When a police incident outside traps them together in the house, debate erupts over which of their cultures has faced the most discrimination and exclusion. Passions run high and opinions clash. With wry humour, Open House deftly navigates current conversations about oppression, colonization, and middle-class aspirations.

The Baby Blues is Drew Hayden Taylor’s highly wrought farce of patrimony in a stifling, politically correct, post-colonial milieu of “fancy dancers” of every stripe on the powwow trail. In juxtaposing three generations of careless wandering hedonists, progenitors of a string of offspring from their six-night stands, with their erstwhile naïve women partners who are always left holding the bag, the “big questions” of heritage, family, cultural context and personal identity are ruthlessly stripped of their conventional meanings and become so much useless, embarrassing roadkill on the highway of life.Cast of 3 women and 3 men.