Tautukkonik/ Looking Back: Piusigilauttavut Labradoriup Taggâni, 1969–1986/ A Portrait of Inuit Life in Northern Labrador, by Candace Cochrane and Andrea Proctor

somewhere' so everyone could learn from them as well" (p.70).Pawlowska-Mainville uses this statement as an example of building trust, rather than honouring the Elder's request to publish his stories.Still, the information that is preserved here could be valuable, especially to descendants of the men interviewed.Pawlowska-Mainville shares important teachings with her readers but, without acknowledging it, she genderizes these teachings, and those telling them, through her labels.This stands out to me because Ojibwe is a gender-neutral language; we don't have an equivalent of he or she, we use a genderless pronoun-wiin-that specifies a living being.Pawlowska-Mainville translates akiwenzidiziwin as "the old way of life" (p.28).I understand the term, although neither I, nor the first-language Elder I consulted, had ever heard it.But Akiwenzidiziwin translates more literally as "old-man life," a very gendered term (the Ojibwe language does not apply gender to life).She describes storytellers as [da]dibaajimowininiwag, those "who tell narratives of their lived experience in the bush or on the waters," and aadizookewininiwag as "the storytellers of sacred stories, myths and legends, and teachings" (p.67).She fails to acknowledge that she refers here to male storytellers (ininiwag), not all storytellers, as her English translations suggest.It concerns me that other researchers may unknowingly replicate such mistakes by using her terms.Despite these criticisms, I do recommend this book to anyone looking for tangible ways to make a difference for Indigenous communities and for life on our planet.Indigenous communities who are working to save their lands, resources, forests, animal, and all other relations from further development and death need the information in this book.Tribal councils or tribal ethics committees who are approached by academics wanting to do projects in their communities could suggest that the academics read this book and then come and do this work with thembecause it is going to take a lot of people a very long time to carry out this amount of documentation.Legislators, activists, and citizens who are looking for ways to advocate for Indigenous Nations having control of their lands need this book because it can help them begin that work.

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