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First up is an essay by Pauline Wakeham, one of the foremost scholars on the Canadian project of reconciliation. [...]his essay is an implicit response to the critique offered by Pauline Wakeham: it uses formal analysis, tribally specific history, and James (Sa'ke'j) Youngblood Henderson's theory of \"trans-systemic\" analysis not only to show how the poems themselves evoke Two Row Wampum philosophy and materiality but also to suggest how these epistemologies can \"recalibrate relations between Indigenous and settler colonial regimes.\" In this interview, two humorous and down-to-earth Indigenous writers converse about bear marriage stories, the writing process, poetic form, and Native mother-in-law jokes.

[...]I build upon those responses to analyze the relationship, implied in the minister's suggestion, between non-Indigenous readers' engagements with Indigenous literatures and the learning precipitated by those engagements. [...]I read the trc's Calls to Action in order to highlight the educational dimensions embedded in that document's vision for reconciliation and to consider their implications for literary scholars. [...]an educational mandate is implied within or requisite to a wide number of other recommendations for implementing culturally appropriate programming or services. According to this teacher, a number of factors combine to work against her when she wants to teach Indigenous literatures in her K-12 context: lack of funding for new books, conventional genre-based teaching practices in English, the weight of the Euro-American literary canon, the lack of resources and supports for teaching and studying Indigenous literature, the likelihood that new teachers are on temporary contracts and have little say in how department budgets are spent, and the feeling that toeing the line instead of sticking your neck out-as she puts it elsewhere in the interview-is a better way to land a permanent job (something that might also be possible in a postsecondary context).