Jean Barman – författare

This comprehensive bibliography provides complete coverage of the English-language literature on contemporary Canadian childhood and youth. It covers scholarly, professional, and other writings, including books, monographs, the reports of government commissions, scholarly and professional articles, and magistral and doctoral dissertations.The material is arranged geographically, and the work includes an extensive subject index and a full author index. A companion volume provides coverage of contemporary Canadian childhood and youth.

This comprehensive bibliography provides complete coverage of the English-language literature on contemporary Canadian childhood and youth. It covers scholarly, professional, and other substantial writings, including books, monographs, the reports of government commissions, scholarly and professional articles, and magistral and doctoral dissertations.The material is arranged geographically and includes full subject and author indexes. A companion volume covers the literature on the history of Canadian childhood.

Two centuries ago, many hundreds of Iroquois – principally from what is now Kahnawà:ke – left home without leaving behind their ways of life. Recruited to man the large canoes that transported trade goods and animal pelts from and to Montreal, some Iroquois soon returned, while others were enticed ever further west by the rapidly expanding fur trade. Recounting stories of Indigenous self-determination and self-sufficiency, Iroquois in the West tracks four clusters of travellers across time, place, and generations: a band that settled in Montana, another ranging across the American West, others opting for British Columbia and the Pacific Northwest, and a group in Alberta who were evicted when their longtime home became Jasper National Park. Reclaiming slivers of Iroquois knowledge, anecdotes, and memories from the shadows of the past, Jean Barman draws on sources that range from descendants' recollections to fur-trade and government records to travellers' accounts. What becomes clear is that, no matter the places or the circumstances, the Iroquois never abandoned their senses of self. Opening up new ways of thinking about Indigenous peoples through time, Iroquois in the West shares the fascinating adventures of a people who have waited over two hundred years to be heard.

Two centuries ago, many hundreds of Iroquois – principally from what is now Kahnawà:ke – left home without leaving behind their ways of life. Recruited to man the large canoes that transported trade goods and animal pelts from and to Montreal, some Iroquois soon returned, while others were enticed ever further west by the rapidly expanding fur trade. Recounting stories of Indigenous self-determination and self-sufficiency, Iroquois in the West tracks four clusters of travellers across time, place, and generations: a band that settled in Montana, another ranging across the American West, others opting for British Columbia and the Pacific Northwest, and a group in Alberta who were evicted when their longtime home became Jasper National Park. Reclaiming slivers of Iroquois knowledge, anecdotes, and memories from the shadows of the past, Jean Barman draws on sources that range from descendants' recollections to fur-trade and government records to travellers' accounts. What becomes clear is that, no matter the places or the circumstances, the Iroquois never abandoned their senses of self. Opening up new ways of thinking about Indigenous peoples through time, Iroquois in the West shares the fascinating adventures of a people who have waited over two hundred years to be heard.

The two volumes comprising Indian Education in Canada present the first full-length discussion of this important subject since the adoption in 1972 of a new federal policy moving toward Indian control of Indian education. Volume 1 analyzes the education of Indian children by whites since the arrival of the first Europeans in Canada. Volume 2 is concerned with the wide-ranging changes that have taken place since 1972.

Written mainly by First Nations and Metis people, this book examines current issues in First Nations education.

Unlike most missionary scholarship that focuses on male missionaries, Good Intentions Gone Awry chronicles the experiences of a missionary wife. It presents the letters of Emma Crosby, wife of the well-known Methodist missionary Thomas Crosby, who came to Fort Simpson, near present-day Prince Rupert, in 1874 to set up a mission among the Tsimshian people.Emma Crosby's letters to family and friends in Ontario shed light on a critical era and bear witness to the contribution of missionary wives. They mirror the hardships and isolation she faced as well as her assumptions about the supremacy of Euro-Canadian society and of Christianity. They speak to her "good intentions" and to the factors that caused them to "go awry." The authors critically represent Emma's sincere convictions towards mission work and the running of the Crosby Girls' Home (later to become a residential school), while at the same time exposing them as a product of the times in which she lived. They also examine the roles of Native and mixed-race intermediaries who made possible the feats attributed to Thomas Crosby as a heroic male missionary persevering on his own against tremendous odds.This book is a valuable contribution to Canadian history and will appeal to readers in women's, Canadian, Native, and religious studies, as well as those interested in missiology in the Canadian West.

Can the specific concerns of Indigenous women be addressed within current mainstream feminist and post-colonial discussions? Indigenous Women and Feminism: Politics, Activism, Culture proposes that a dynamic new line of inquiry – Indigenous feminism – is necessary to truly engage with the crucial issues of cultural identity, nationalism, and decolonization particular to Indigenous contexts.Through the lenses of politics, activism, and culture, the questions at the heart of this collection – What is at stake in conceptualizing Indigenous feminism? How does feminism relate to Indigenous claims to land and sovereignty? What lessons can we learn from the past? How do Indigenous women engage ongoing violence and social and political marginalization? – cross disciplinary, national, academic, and activist boundaries to explore deeply the unique political and social positions of Indigenous women.A vital and sophisticated discussion, these timely essays will change the way we think about modern feminism and Indigenous women.

This wide-ranging collection examines the historical roles of Indigenous women, their intellectual and activist work, and the relevance of contemporary literature, art, and performance for an emerging Indigenous feminist project.

Jean Barman was the recipient of the 2014 George Woodcock Lifetime Achievement Award.In French Canadians, Furs, and Indigenous Women in the Making of the Pacific Northwest, Jean Barman rewrites the history of the Pacific Northwest from the perspective of French Canadians attracted by the fur economy, the indigenous women whose presence in their lives encouraged them to stay, and their descendants. Joined in this distant setting by Quebec paternal origins, the French language, and Catholicism, French Canadians comprised Canadiens from Quebec, Iroquois from the Montreal area, and métis combining Canadien and indigenous descent. For half a century, French Canadians were the largest group of newcomers to this region extending from Oregon and Washington east into Montana and north through British Columbia. Here, they facilitated the early overland crossings, drove the fur economy, initiated non-wholly-indigenous agricultural settlement, eased relations with indigenous peoples, and ensured that, when the region was divided in 1846, the northern half would go to Britain, giving today's Canada its Pacific shoreline.

Constance Lindsay Skinner made a living as a writer at a time when few men, and fewer women, managed the feat. Born in 1877 on the British Columbia frontier, she worked as a journalist in Vancouver, Los Angeles, and Chicago, before moving to New York City in 1912, where she supported herself by her pen until her death in 1939. Despite a prolific output - poetry, plays, short stories, histories, reviews, adult and children's novels - and in contrast to her reputation in the United States, she remains virtually unknown in the country of her birth.Reconstructing Constance Lindsay Skinner's writing life from her papers in the New York Public Library and from her publications, Jean Barman argues for three bases to her success. As well as a capacity to respond to market forces by moving between genres, she possessed an aura of authenticity by virtue of her Canadian frontier heritage. As a literary device, the frontier gave a freedom to tackle contentious issues of Aboriginal and hybrid identities, gender and sexuality, that might otherwise have been far more difficult to get into print. Third, and very important, was her willingness to subordinate a private self to the life of the imagination.Barman ponders Constance Lindsay Skinner's absence from the Canadian literary canon. She mixed with such twentieth-century personalities as Jack London, Harriet Monroe, Frederick Jackson Turner, Vilhjalmur Stefansson, Cornelia Meigs, Long Lance, and Margaret Mitchell, yet was unrecognized in her own country. Her sex mattered, just as it did for fellow Canadian women writers. So did her facility at multiple genres, a talent that, even as it made possible a writing life, prevented her from achieving a major breakthrough in any one of them. Perhaps most responsible was her identification with the frontier of a nation whose centre long shaped literary matters in its own image. Constance Lindsay Skinner makes a significant contribution to Canadian and American history and to literary and gender studies.

Native Hawaiians arrived in the Pacific Northwest as early as 1787. Some went out of curiosity; many others were recruited as seamen or as workers in the fur trade. By the end of the nineteenth century more than a thousand men and women had journeyed across the Pacific, but the stories of these extraordinary individuals have gone largely unrecorded in Hawaiian or Western sources. Through painstaking archival work in British Columbia, Oregon, California, and Hawaii, Jean Barman and Bruce Watson pieced together what is known about these sailors, laborers, and settlers from 1787 to 1898, the year the Hawaiian Islands were annexed to the United States. In addition, the authors include descriptive biographical entries on some eight hundred Native Hawaiians, a remarkable and invaluable complement to their narrative history. "Kanakas" (as indigenous Hawaiians were called) formed the backbone of the fur trade along with French Canadians and Scots. As the trade waned and most of their countrymen returned home, several hundred men with indigenous wives raised families and formed settlements throughout the Pacific Northwest. Today their descendants remain proud of their distinctive heritage. The resourcefulness of these pioneers in the face of harsh physical conditions and racism challenges the early Western perception that Native Hawaiians were indolent and easily exploited.Scholars and others interested in a number of fields—Hawaiian history, Pacific Islander studies, Western U.S. and Western Canadian history, diaspora studies—will find Leaving Paradise an indispensable work.

Sophie Morigeau (1836–1916) was a remarkable woman. Of mixed Indian-white heritage, she lived her life on her own terms. She traded in Canadian mining camps and ran pack trains across the Northern Rocky Mountains. For years she maintained a trading post on Tobacco Plains on the border between Canada and the United States. She broke through the accepted roles for women in the nineteenth century to become an Indian entrepreneur.Jean Barman’s biography of Morigeau details the available historical evidence of a woman who cut her own path, was an important trader for the Kootenai Indians, and was a member of both the Indian and white communities in nineteenth-century northwest Montana and southern British Columbia. Sophie Morigeau was a resourceful and courageous woman on the cultural frontier.