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This paper is primarily concerned with historical memory, and how native peoples remember the events of their history. The paper consists of an analysis of the ways in which the Métis, a native group in Western Canada, have articulated a distinctly Métis narrative of history through their efforts to regain control of a place called Batoche, their ancestral capital and the site of their greatest military defeat in 1885 at the hands of the Canadian army. Since 1925, the Canadian government has owned the battlefield site, and attempted to monopolize the interpretation of the site's history, focusing on the Battle of Batoche as a "vanishing point" for Métis history. The Métis, to counteract this narrative, have developed their own distinct understanding of the events at Batoche, one which emphasizes Métis continuity and survival, and focuses on the Battle of Batoche as a starting point, rather than an endpoint for the Métis struggle for rights and recognition in Canada. I argue that the Métis have, over the course of the 20th and 21st centuries, successfully challenged the "settler narratives" that place Batoche as the site of "Canada' s Last Indian War" and a vanishing point for the Métis. In challenging these narratives, the Métis have laid the groundwork for a decolonized Métis future at Batoche as well.

Cover; Contents; Acknowledgments; Introduction; 1 Women and Gender in Africa before 1700; 2 Market Traders, Queens, and Slaves in the Seventeenth and Eighteenth Centuries; 3 Religion and Slavery in the Nineteenth Century; 4 Colonial Era, 1850s to 1945: Work and Family; 5 Politics, Leadership, and Resistance to Colonialism until 1945; 6 Liberation Struggles and Politics from the 1950s to the 1970s; 7 Work, Family, and Urbanization from the 1970s to the 1990s; 8 Women and Politics after Independence; 9 Women at the Beginning of the Twenty-First Century; Bibliography; Index; A; B; C; D; E; F; G

This article takes the educational vision of people's history an additional step, combining it with experiential approaches to democratic education that have developed over the past century and presenting the tools for students and adults to take control of their own historical study, control their heritage, and personalize the study of history on the very landscapes of their own communities. Through this approach, history becomes an exciting democratic exercise not merely in storytelling but in discovery of, participation in, and interaction with history on the very grounds of the community. The new approach to history, being tested in several communities, takes history as a collection of "stories," and roots and expands it to places, landscapes, and environment in everyday life, where history is unavoidable and where protecting and making history are ordinary household and community activities.