The Inconvenient Indian: A Curious Account of Native People in North Americaby Thomas King
Thomas King offers a deeply knowing, darkly funny, unabashedly opinionated, and utterly unconventional account of Indian-White relations in North America since initial contact. Both timeless and timely, The Inconvenient Indian ultimately rejects the pessimism and cynicism with which Natives and Whites regard one another to chart a new and just way forward/i>… See more details below
Thomas King offers a deeply knowing, darkly funny, unabashedly opinionated, and utterly unconventional account of Indian-White relations in North America since initial contact. Both timeless and timely, The Inconvenient Indian ultimately rejects the pessimism and cynicism with which Natives and Whites regard one another to chart a new and just way forward for Indians and non-Indians alike.
WINNER 2015 – CBC Bookie Awards - Non-Fiction
WINNER 2014 – RBC Taylor Prize
WINNER 2013 – Canadian Booksellers Association Non-Fiction Book of the Year
FINALIST 2014 – Hilary Weston Writers’ Trust Prize for Non-Fiction
FINALIST 2013 – Trillium Award
“King is a Canadian icon . . . The Inconvenient Indian is labeled a history book but it is about Canada today. I suggest teachers include a copy in every school classroom. It made me a better Canadian and more compassionate person.”
—Craig Kielburger, co-founder of Free the Children, defending The Inconvenient Indian at Canada Reads 2015
"Thomas King is funny. And ironic, sarcastic, clever and witty. His writing style is direct, offbeat and accessible. . . . [The Inconvenient Indian is] a riveting, sweeping narrative that illuminates, horrifies, stupefies and educates. This book is a must-read for anyone who wants to better understand the enormous divide that persists between many aboriginals and non-aboriginals."
“The Inconvenient Indian may well be unsettling for many non-natives in this country to read. This is exactly why we all should read it. Especially now.”
“[The Inconvenient Indian is] couched in a plainspoken forthrightness that shocks as often as it demystifies. . . . It is essential reading for everyone who cares about Canada and who seeks to understand native people, their issues and their dreams. . . . Thomas King is beyond being a great writer and storyteller, a lauded academic and educator. He is a towering intellectual. For native people in Canada, he is our Twain; wise, hilarious, incorrigible, with a keen eye for the inconsistencies that make us and our society flawed, enigmatic, but ultimately powerful symbols of freedom. The Inconvenient Indian is less an indictment than a reassurance that we can create equality and harmony. A powerful, important book.”
—The Globe and Mail
“The Inconvenient Indian is a book of stories with a lot of history in it. It may well be the best analysis of how Native people have existed, and still exist, in North America. . . . What a gift this book is. What gratitude we owe this wise and gracious and frisky writer. . . . Even if you think you know North American Aboriginal history, you will be richly engaged by the stories [King] tells. And if you don’t know it, this is a fine place to begin.”
—The Chronicle Journal
“Sharply intellectual and informative, yet humourous and delightfully human, King unearths the myths and misunderstandings about Aboriginal peoples – and there is certainly a lot to dig up. If it’s an act of solidarity and outstanding creative non-fiction you’re after, get yourself a copy of The Inconvenient Indian.”
—Amber Dawn, National Post
“Every Canadian should read Thomas King’s new book, The Inconvenient Indian. . . . It’s funny, it’s readable, and it makes you think. If you have any kind of a social conscience, The Inconvenient Indian will also make you angry.”
“King uses stories to turn history upside down. Or perhaps it is more accurate to say that he presents history with a candour and honesty rarely found in usual accounts of the interaction of aboriginals and non-aboriginals.”
—The Winnipeg Free Press
“What makes it all palatable, and at times nearly pleasurable, is King’s gift of irony. He’s a master of the lethal one-liner. . . . King wants to make his readers smile even as they wince. . . . This book includes painful reminders of the huge injustices done to Indians in the past. It also sets out a few reasons why the future may be better.”
“Brilliantly insightful. . . . Humour aside, this is an unflinching, occasionally fierce work. Natives are often chided for dwelling too much on the past, yet if this book proves anything, it’s that it behooves all of us to do a lot more of exactly that.”
—Quill & Quire
“The Inconvenient Indian [is] a remarkable narrative of native culture, policy, and history in North America. It’s also a powerful reality check.”
—The Hill Times
“Subversive, entertaining, well-researched, hilarious [and] enraging. . . . In this thoughtful, irascible account, and in characteristically tricksterish mode, King presents a provocative alternative version of Canada’s heritage narrative.”
—RBC Taylor Prize Jury
“The Inconvenient Indian exposes and makes accessible, perhaps for the first time, our perspective of events that have shaped this continent. King is reclaiming our true lived experience in the tradition of our storytellers and artists. He brings humour, razor sharp analysis and insight, compelling every reader to confront the uncomfortable and urgent reality of our peoples today. His voice makes a fundamental contribution to the effort required to engage in understanding and respect for a dignified and just way forward for all who today call this land home.”
—National Chief Shawn A-in-chut Atleo
"Fascinating, often hilarious, always devastatingly truthful, The Inconvenient Indian is destined to become a classic of historical narrative. For those who wish to better understand Native peoples, it is a must read. For those who don't wish to understand, it is even more so."
“Not since Eduardo Galeano's astonishing trilogy, Memory of Fire, have I read an account of European contact and the Amerindian experience as full of wit, compassion, humour, irony and pathos as this wonderful and brilliant new book by Thomas King. At moments I found myself laughing aloud, at others wiping a tear from my eye.”
“A book of incredible range and genius. From the iconography of the ‘Indian,’ sedimented in everyday objects from butter to missiles, to the ongoing economic war waged against First Nations peoples across North America, Thomas King is magisterial in this devastating and comprehensive dissection of history, contemporary politics and culture. His analysis is incisive, the seam of irony running through his prose, as affable as a filet knife.”
- University of Minnesota Press
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- New Edition
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Read an Excerpt
About fifteen years back, a bunch of us got together to form a drum group. John Samosi, one of our lead singers, suggested we call ourselves “The Pesky Redskins.” Since we couldn’t sing all that well, John argued, we needed a name that would make people smile and encourage them to overlook our musical deficiencies.
We eventually settled on the Waa-Chi-Waasa Singers, which was a more stately name. Sandy Benson came up with it, and as I remember, waa-chi-waasa is Ojibway for “far away.” Appropriate enough, since most of the boys who sit around the drum here in Guelph, Ontario, come from somewhere other than here. John’s from Saskatoon. Sandy calls Rama home. Harold Rice was raised on the coast of British Columbia. Mike Duke’s home community is near London, Ontario. James Gordon is originally from Toronto. I hail from California’s central valley, while my son Benjamin was born in Lethbridge, Alberta, and was dragged around North America with his older brother and younger sister. I don’t know where he considers home to be.
Anishinaabe, Métis, Coastal Salish, Cree, Cherokee. We have nothing much in common. We’re all Aboriginal and we have the drum. That’s about it.
I had forgotten about “Pesky Redskins” but it must have been kicking around in my brain because, when I went looking for a title for this book, something with a bit of irony to it, there it was.
Pesky Redskins: A Curious History of Indians in North America.
Problem was, no one else liked the title. Several people I trust told me that Pesky Redskins sounded too flip and, in the end, I had to agree. Native people haven’t been so much pesky as we’ve been . . . inconvenient.
So I changed the title to The Inconvenient Indian: A Curious History of Native People in North America, at which point my partner, Helen Hoy, who teaches English at the University of Guelph, weighed in, cautioning that “history” might be too grand a word for what I was attempting. Benjamin, who is finishing a Ph.D. in History at Stanford, agreed with his mother and pointed out that if I was going to call the book a history, I would be obliged to pay attention to the demands of scholarship and work within an organized and clearly delineated chronology.
Now, it’s not that I think such things as chronologies are a bad idea, but I’m somewhat attached to the Ezra Pound School of History. While not subscribing to his political beliefs, I do agree with Pound that “We do NOT know the past in chronological sequence. It may be convenient to lay it out anesthetized on the table with dates pasted on here and there, but what we know we know by ripples and spirals eddying out from us and from our own time.”
There’s nothing like a good quotation to help a body escape an onerous task. So I tweaked the title one more time, swapped the word “history” for “account,” and settled on The Inconvenient Indian: A Curious Account of Native People in North America. Mind you, there is a great deal in The Inconvenient Indian that is history. I’m just not the historian you had in mind. While it might not show immediately, I have a great deal of respect for the discipline of history. I studied history as part of my doctoral work in English and American Studies at the University of Utah. I even worked at the American West Center on that campus when Floyd O’Neil and S. Lyman Tyler ran the show, and, over the years, I’ve met and talked with other historians such as Brian Dippie, Richard White, Patricia Limerick, Jean O’Brien, Vine Deloria, Jr., Francis Paul Prucha, David Edmunds, Olive Dickason, Jace Weaver, Donald Smith, Alvin Josephy, Ken Coates, and Arrel Morgan Gibson, and we’ve had some very stimulating conversations about . . . history. And in consideration of those conversations and the respect that I have for history, I’ve salted my narrative with those things we call facts, even though we should know by now that facts will not save us.
Truth be known, I prefer fiction. I dislike the way facts try to thrust themselves upon me. I’d rather make up my own world. Fictions are less unruly than histories. The beginnings are more engaging, the characters more co-operative, the endings more in line with expectations of morality and justice. This is not to imply that fiction is exciting and that history is boring. Historical narratives can be as enchanting as a Stephen Leacock satire or as terrifying as a Stephen King thriller.
Still, for me at least, writing a novel is buttering warm toast, while writing a history is herding porcupines with your elbows.
As a result, although The Inconvenient Indian is fraught with history, the underlying narrative is a series of conversations and arguments that I’ve been having with myself and others for most of my adult life, and if there is any methodology in my approach to the subject, it draws more on storytelling techniques than historiography. A good historian would have tried to keep biases under control. A good historian would have tried to keep personal anecdotes in check. A good historian would have provided footnotes.
I have not.
And, while I’m making excuses, I suppose I should also apologize if my views cause anyone undue distress. But I hope we can agree that any discussion of Indians in North America is likely to conjure up a certain amount of rage. And sorrow. Along with moments of irony and humour.
When I was a kid, Indians were Indians. Sometimes Indians were Mohawks or Cherokees or Crees or Blackfoot or Tlingits or Seminoles. But mostly they were Indians. Columbus gets blamed for the term, but he wasn’t being malicious. He was looking for India and thought he had found it. He was mistaken, of course, and as time went on, various folks and institutions tried to make the matter right. Indians became Amerindians and Aboriginals and Indigenous People and American Indians. Lately, Indians have become First Nations in Canada and Native Americans in the United States, but the fact of the matter is that there has never been a good collective noun because there never was a collective to begin with.
I’m not going to try to argue for a single word. I don’t see that one term is much better or worse than another. “First Nations” is the current term of choice in Canada, while “Native Americans” is the fashionable preference in the United States. I’m fond of both of these terms, but, for all its faults and problems—especially in Canada—“Indian,” as a general designation, remains for me, at least, the North American default.
Since I’m on the subject of terminology and names, I should mention the Métis. The Métis are one of Canada’s three official Aboriginal groups, Indians (First Nations) and the Inuit being the other two. The Métis are mixed-bloods, Indian and English, Indian and French, for the most part. They don’t have Status under the Indian Act, but they do have designated settlements and homelands in Ontario, Manitoba, Saskatchewan, and Alberta. Many of these communities maintain a separate culture from their White and First Nations neighbours, as well as a separate language—Michif—which features components of French and Aboriginal languages.
Terminology is always a rascal. I’ve tried to use “reservations” for Native communities in the United States and “reserves” for Native communities in Canada, and “tribes” for Native groups in the United States and “bands” for Native groups in Canada. But in a number of instances, when I’m talking about both sides of the border, I might use “reservation” or “reserve” and “band” or “tribe” or “Nation,” depending on rhythm and syntax. I actually prefer “Nation” or a specific band or tribal name, and I try to use this whenever possible.
And Whites. Well, I struggled with this one. A Japanese friend of mine likes to call Anglos “crazy Caucasoids,” while another friend told me that if I was going to use the term “Indians” I should call everyone else “cowboys.” Both of these possibilities are fun, but there are limits to satire. Besides, “Whites” is a perfectly serviceable term. Native people have been using it for years, sometimes as a description and sometimes as something else. Let’s agree that within the confines of this book the term is neutral and refers to a general group of people as diverse and indefinable as “Indians.”
There is an error in the text of the book that I have not corrected. “The Bureau of Indian Affairs” is the correct designation for the U.S. agency that is charged with looking after matters pertaining to Indians in that country, but for Canada, I have continued to use the “Department of Indian Affairs” even though the ministry is now called “Aboriginal Affairs and Northern Development Canada.” I simply like the older name and find it less disingenuous.
In the end, I’m not so much concerned with designing a strict vocabulary as I am with crafting a coherent and readable narrative.
One of the difficulties with trying to contain any account of Indians in North America in a volume as modest as this is that it can’t be done. Perhaps I should have called the book The Inconvenient Indian: An Incomplete Account of Indians in North America. For whatever
I’ve included in this book, I’ve left a great deal more out. I don’t talk about European explorers and their early relationships with Native people. I haven’t written much about the Métis in Canada and, with the exception of the Nunavut Land Claims Agreement, I don’t deal with the Inuit at all. I touch on early settlement and conflicts, but only in passing. I spend a great deal of time on Native people and film, because film, in all its forms, has been the only place where most North Americans have seen Indians. I talk about some of the resistance organizations and the moments that marked them, but I don’t spend any time on Anna Mae Aquash’s murder or on the travesty of Leonard Peltier’s trial and imprisonment.
Nor do I talk about Native women such as Brenda Wolfe, Georgina Papin, and Mona Wilson, women whom Robert “Willie” Pickton murdered at his pig farm in British Columbia, or the Native women who have gone missing in Vancouver and along the highway between Prince Rupert and Prince George. Nor do I bring up the murder of Ditidaht First Nation carver
John T. Williams, who, in 2010, was gunned down in Seattle by a trigger-happy cop.
While I spend time in the distant and the immediate past, I’ve also pushed the narrative into the present in order to consider contemporary people and events. This probably isn’t the best idea. The present tends to be too fresh and fluid to hold with any surety. Still, as I argue in the book, when we look at Native–non-Native relations, there is no great difference between the past and the present. While we have dispensed with guns and bugles, and while North America’s sense of its own superiority is better hidden, its disdain muted, twenty-first-century attitudes towards Native people are remarkably similar to those of the previous centuries. Finally, no doubt, someone will wonder why I decided to take on both Canada and the United States at the same time, when choosing one or the other would have made for a less involved and more focused conversation. The answer to this is somewhat complicated by perspective. While the line that divides the two countries is a political reality, and while the border affects bandsand tribes in a variety of ways, I would have found it impossible to talk about the one without talking about the other.
For most Aboriginal people, that line doesn’t exist. It’s a figment of someone else’s imagination. Historical figures such as Chief Joseph and Sitting Bull and Louis Riel moved back and forth between the two countries, and while they understood the importance of that border to Whites, there is nothing to indicate that they believed in its legitimacy.
I get stopped every time I try to cross that border, but stories go wherever they please.
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