Warren Caylor is one of todays leading materialisation mediums and is currently demonstrating across the globe...for more details please visit www.warrencaylor.co.uk

This work of historical fiction is based on the true, inspiring story of the early education of Seneca leader Ely Parker. Hasanoanda was his Indian name, but in mission school he became “Ely.” Despite the racism and deceit he faced, he never gave up his mission to receive an education that would enable him to aid the Seneca people in their quest to keep their land. As a young person, he learned how to live in the world of the white man, but never forgot his Seneca roots. Also included is an afterword that highlights the careers and achievements of Ely Parker’s adult life.

This book has been a profound, personal journey across time, space and dimensions. Most of the poems have been given to me directly from my Spirit Guides, their words, ideas and concepts have not been altered in anyway. My role has only been to transcribe their messages, I am just the person holding the pencil. Recently, I was asked to read a few poems to an audience from Walking Two Worlds. After reading them, I realized these poems should not be read in an audience setting. The poems and drawings are so interrelated that one misses out experiencing the totality of both art forms. This book of poems is a journey that needs to be experienced and enjoyed by each person on an individual personal basis. As with all of my writing and drawings, my goal is to teach compassion, broaden narrow minds and motivate people to accept all peoples for who they are regardless of culture, race, religion and/ or sexual orientation. If only one person's life or ideas are changed in a positive way as a result of reading Walking Two Worlds I will consider it an outstanding accomplishment.

History of the relationship between the US Government--and Indians of the US.

Between 1867 and 2000, the Canadian government sent over 150,000 Aboriginal children to residential schools across the country. Government officials and missionaries agreed that in order to “civilize and Christianize” Aboriginal children, it was necessary to separate them from their parents and their home communities. For children, life in these schools was lonely and alien. Discipline was harsh, and daily life was highly regimented. Aboriginal languages and cultures were denigrated and suppressed. Education and technical training too often gave way to the drudgery of doing the chores necessary to make the schools self-sustaining. Child neglect was institutionalized, and the lack of supervision created situations where students were prey to sexual and physical abusers. Legal action by the schools’ former students led to the creation of the Truth and Reconciliation Commission of Canada in 2008. The product of over six years of research, the Commission’s final report outlines the history and legacy of the schools, and charts a pathway towards reconciliation. Canada’s Residential Schools: The History, Part 1, Origins to 1939 places Canada’s residential school system in the historical context of European campaigns to colonize and convert Indigenous people throughout the world. In post-Confederation Canada, the government adopted what amounted to a policy of cultural genocide: suppressing spiritual practices, disrupting traditional economies, and imposing new forms of government. Residential schooling quickly became a central element in this policy. The destructive intent of the schools was compounded by chronic underfunding and ongoing conflict between the federal government and the church missionary societies that had been given responsibility for their day-to-day operation. A failure of leadership and resources meant that the schools failed to control the tuberculosis crisis that gripped the schools for much of this period. Alarmed by high death rates, Aboriginal parents often refused to send their children to the schools, leading the government adopt ever more coercive attendance regulations. While parents became subject to ever more punitive regulations, the government did little to regulate discipline, diet, fire safety, or sanitation at the schools. By the period’s end the government was presiding over a nation-wide series of firetraps that had no clear educational goals and were economically dependent on the unpaid labour of underfed and often sickly children.

The house looked as if she'd brushed it over with a hurried hand. Things were open—drawers, cans, and closets. A pile of newspapers fanned out across the floor by the front door, and still I did not wonder. She must have dropped them as she ran, I thought. My mother was often late. But had I stopped to look, I would have seen the fear in the way the house had settled—a footstool that lay on its side, several books that had fallen from their shelves. When you count back, you can see a story from the end. I like that—the seemingly natural narrative that forms this way. With the end in my hand, the story becomes mine. I can have it all make sense, or I can lose my mind like she lost hers—like I lost her. But I can have my story. Walking the Night Road speaks to the experience of caring for a loved one with a terminal illness and the difficulties of encountering death. Alexandra Butler, daughter of the Pulitzer Prize–winning gerontologist Robert N. Butler and respected social worker and psychotherapist Myrna Lewis, composes a lyrical yet unsparing portrait of caring for her mother during her sudden, quick decline from brain cancer. Her rich account shares the strains of caregiving on both the provider and the person receiving care and recognizes the personal and professional sacrifices caregivers must make to fulfill the role. More than a memoir of dying and grief, Butler's account also tests many of the theories her parents pioneered in their work on healthy aging. Authors of such seminal works as Love and Sex After Sixty, Butler's parents were forced to rethink many of the tenets they lived by while Myrna was incapacitated, and Butler's father found himself relying heavily on his daughter to provide his wife's care. Butler's poignant and unflinching story is therefore a rare examination of the intimate aspects of aging and death experienced by practitioners who suddenly find themselves in the difficult position of the clients they once treated.

The recognition of Indigenous rights and the management of land and resources have always been fraught with complex power relations and conflicting expressions of identity. Indigenous Encounters with Neoliberalism explores how this issue is playing out in two countries very differently marked by neoliberalism’s local expressions – Canada and Mexico. Weaving together four distinct case studies, this book presents insights from Indigenous feminism, critical geography, political economy, and postcolonial studies. These examples highlight Indigenous people’s responses to neoliberalism, reflecting the tensions that result from how Indigenous identity, gender, and the environment have been connected. Indigenous women’s perspectives are particularly illuminating as they articulate diverse concerns within a wider political framework.

Donning a backpack for a long, lonely walk, the author of "Marching Through Georgia: My Walk with Sherman" retraces the Cherokee Trail of Tears, the 900 miles his ancestors had been forced to travel in 1838. Map.