Some additional resources:

If you have come to this page from the 20 steps in the “short version” dropdown, then almost all the materials mentioned in it are listed in the bibliography on pp. 345 to 359 of the long version. (A few extras were thrown in, and details on these are given below.)

Chapter numbers are the same in both versions. This is to make it easy to find exact references if you need them.

If all this has left you hungry for more than what’s on offer here, some suggestions for further reading are listed below.

One example of a good online place to go for more is the “Indigenous Canada” MOOC on coursera. It comments on issues of discrimination both in the past and to this day, and its Indigenous instructors share examples of both past and contemporary ways of Indigenous worldviews being lived in Canada. An artist shows and explains her work. Accessed 4 January 2025.

An anthology edited by Marie Battiste pops up in step 4 of the “short version”. It is mostly referenced for Leroy Little Bear’s and Sa’ke’j Henderson’s contributions, but it is interesting for other things too - on the one hand for more authors’ individual contributions, and on the other hand as a collection of papers documenting part of the discussion around the creation of the United Nations’ Declaration on the Rights of Indigenous Peoples (UNDRIP):

Battiste, Marie (ed), Reclaiming Indigenous Voice and Vision (Vancouver: UBC Press, 2000).

An anthology edited by a group of Anishinaabeg authors is listed as an additional resource at the end of step 16 of the “short version”. It contains a number of contributions digging deeper into what may be meant by stories being capable of being alive:

Doerfler, Jill, Niigannwew James Sinclair, and Heidi Kiiwetinepinesiik Stark (eds), Anishinaabeg Studies: Understanding the World Through Stories, (East Lansing: Michigan State University Press, 2013).

And finally (that’s “finally” in relation to the “short version”), here are Ella Fitzgerald and her band as they appear from step 6 onwards:

Fitzgerald, Ella, Mack the Knife – Ella in Berlin 1968 [video] <https://www.youtube.com/watch?v=6vXAtVbZbkI>  . Accessed 4 January 2025.

Then, there is my own ORCID ID with links to a couple of my own papers building on what has been said on this website: https://orcid.org/0009-0006-4880-0463 . The papers mostly talk about what our role in Europe may be able to be (and also about what it can’t be, and why not), building on some of the ideas in step 20. One of the papers is a little rant about something that UNDRIP might want to have another look at, and it builds on the whaling dilemma in step 7.

And some more, for the moment in no particular order. The resources below are more extras in addition to those referenced in the 20 steps of the “short version” dropdown, and I hope they are a good selection in the sense that I hope they are diverse enough to be able to offer something for everyone’s interest. I also hope to add to them over time.

Andrea Sullivan-Clarke, cited in the long version a few times, has published an anthology aimed at non-Indigenous readers since:

Sullivan-Clarke, Andrea, Ways of Being in the World: An Introduction to Indigenous Philosophies of Turtle Island (Peterborough: Broadview Press, 2023).

If you are a teacher of philosophy here in the West, this anthology may be just what you are looking for, as it structures its content around the categorisations typically used in Western curricula (so, for example, metaphysics, epistemology, and ethics are all separate, the way that they would be in a Western curriculum!). Either way, it offers a free web site with additional resources well worth a look, too:

https://ways-of-being.com/ , accessed 4 January 2025.

Something quite hands-on here in the UK, in the spirit of our taking baby steps in the direction of regenerating our own personal relationships with non-humans: the Wildlife Trusts offer a “Thirty Days Wild” challenge in June (and then a miniature version of it over Christmas) each year. It is turning into a year-round challenge for those of us who may want it to be, available here https://www.wildlifetrusts.org/stay-wild . Not everyone is likely to agree with everything suggested! Some of the ideas may be seen to be leaving us humans on the outside again, Cartesian-style (things like counting bugs rather than getting to know them). I would lean towards cutting the authors some slack, though: we are all still learning. I behave as if I was on the outside every time I eat my favourite ice cream and fail to check what kind of farm its milk came from. If we all take baby steps towards regenerating our personal relationships with non-humans where we are, then we will all become more likely to make respectful choices in the future.

Robin Wall Kimmerer and some colleagues published an anthology to help everyone find their own way of taking these baby steps. It’s in the bibliography of the “long version”, but to save you clicking around, here it is, too: G. van Horn, R.W.Kimmerer, J.Hausdoerffer (eds), Kinship: Belonging In A World Of Relations, Vol.05: Practice, (Libertyville: Center for Humans and Nature Press, 2021). Again, not everyone is likely to agree with every single thing in there - but then, looking at the diversity of its contributions another way, there is almost bound to be something for everyone.

It might be worth tracking down Eva Meijer in the bibliography of the long version (her book is easy to find with a straightforward search of the document, as it is only quoted a couple of times). The reason I single her out here, even though she is only quoted a couple of times, is that her writing comes across 100% Western, and she still wants to communicate with non-human animals! In other words, for anyone more interested in that, and less interested in the philosophical questions involved (Indigenous or otherwise), Eva Meijer’s work might be a good starting point.

In the same vein, and as Robin Wall Kimmerer’s work referenced already showed, similar ideas are being looked into, even in the West, in relation to plants! One Western example is

Stefano Mancuso, The Incredible Journey Of Plants (New York: Other Press, 2020).

Manusco is not alone: he is but one example of a widening circle of Western authors who are prepared to look at questions of relationship in relation to plants, and the Indigenous authors cited on this website have been doing so all along.

A number of contributors to John Grim’s anthology (search for Indigenous Traditions And Ecology in the long version’s bibliography) are worth another look if you want to get a sense of how Leroy Little Bear’s elements of philosophical unity in diversity might play out in different parts of the world.

One of these contributions is by members of the PRATEC project in the Andes. Their own book and website cited are well worth checking out, too - again easy to find via the long version’s bibliography. (For the book, search for The Spirit Of Regeneration: Andean Culture Confronting Western Notions Of Development in the bibliography; for the web site, just click here - accessed 4 January 2025.)

Bruce Wilshire’s books (two are listed near the end of the long version’s bibliography) are helpful Western stepping stones into some shared ground between American Pragmatism and Indigenous ideas - as is a brilliant book providing the other side of the coin to that:

Scott Pratt, Native Pragmatism: Rethinking the Roots of American Philosophy (Bloomington: Indiana University Press, 2002).

While we are on the subject of American Pragmatism, here is its representative who, I think, comes closest to Indigenous conceptions of performative knowledge processes (although not quite; he stops short of locating agency in relationship the same way). Having said that, though, I not only find him a brilliant stepping stone, but also a brilliant read in his own right:

Henry Bugbee, The Inward Morning (Atlanta: The University of Georgia Press, 1999).

An additional Indigenous author, from outside the discipline of philosophy, whose work speaks to the role of non-Indigenous humans in regenerating relationships between humans and non-humans is Daniel R. Wildcat, for example in

Wildcat, Daniel R., Red Alert! Saving the Planet with Indigenous Knowledge. (Golden: Fulcrum Publishing, 2009).

An author who pays close attention to issues of intersectionality - and probably also an enjoyable read for anyone interested in hip hop - is Kyle T. Mays :

Mays, Kyle T., Hip Hop Beats, Indigenous Rhymes: Modernity and Hip Hop in Indigenous North America (Albany: SUNY Press, 2018).

If you are looking for information on present-day discrimination and epistemic injustice against Indigenous ideas and against those who live them, especially in academic circles, look no further than this anthology:

Mihesuah, Devon Abbott, and and Wilson, Angela Cavender (eds), Indigenizing the Academy: Transforming Scholarship and Empowering Communities (Lincoln and London: University of Nebraska Press, 2004).

Another powerful example of the many ways in which continuing domination can affect every aspect of a community’s life - this time outside academia, and this time combined with an even more powerful case study of Indigenous resurgence - can be found in

Laura Harjo, Spiral to the Stars: Mvskoke Tools of Futurity (Tuscon: The University of Arizona Press, 2019).

I am no expert on Indigenous fiction, but there is one novel that I do know that seems to fit in the same context of continuing discrimination affecting Indigenous communities, and of ways in which resurgence can still grow through the concrete of imposition by the so-called encapsulating society (although it shouldn’t have to):

Tommy Orange, Wandering Stars (London/Dublin: Harvill Secker, 2024).

For more case studies of why things can go wrong between the two paradigms - besides discrimination, i.e. now relating to different underlying assumptions making us talk past each other - I often find myself looking back on two books I read a couple of years ago where issues of agency in relationship, and of the sacred in the material being experienced through this, are foregrounded. Both are easy to read, whether you already feel on familiar ground with Leroy Little Bear’s elements of unity in diversity or not, but they reveal more of their depth the more you do. I am listing them both here for ease, even though one of them is available via the bibliography of the long version, too.

Chie Sakakibara, Whale Snow: Iñupiat, Climate Change, and Multispecies Resilience in Arctic Alaska (Tuscon: University of Arizona Press, 2020).

Radhika Govindrajan, Animal Intimacies: Interspecies Relatedness in India’s Central Himalayas (Chicago: University of Chicago Press, 2018).

If anyone tries to convince you that there has to be a binary relationship of mutual exclusion between law and order on the one hand and responsiveness to relationship, story, and meaning on the other, Desmond Tutu’s book reflecting on the Truth and Reconciliation process in South Africa might be a good one to nudge them towards: just search for No Future Without Forgiveness in the bibliography of the long version. Tutu’s book can be hard to read, not because it is overly complicated but because some of its stories can be quite upsetting. I think it is worth persevering with, though, because I think it is a good example of how Indigenous worldviews and contemporary Western ones can meet at eye level and create processes of shared learning and creation. Tutu drew on pre-colonial conceptions of ubuntu as well as on his contemporary Western (in his case, Christian) background. Neither of the paradigms, on its own, could have come up with a preconceived blueprint for what should happen - but once those involved were courageous enough to become open to the surprises that a process of shared learning and creation between them might bring, things started moving in a positive direction.

While I was a student, my favourite moment each semester was when the new issue of the (then) APA Newsletter on American Indians in Philosophy came out. It’s since been renamed to

APA Studies on Native American And Indigenous Philosophy, and it is available here: URL = https://www.apaonline.org/page/native_american_apastudies (accessed 4 January 2025).

And finally, even though it is already in a prominent place near the end of the long version’s bibliography, one more book deserves a special mention here:

Anne Waters (ed), American Indian Thought: Philosophical Essays (Oxford: Blackwell Publishing Ltd., 2004). One reason why I say this is its massive bibliography and resource list at the end (31 pages in very small print, pp. 368-398). The online section of this is bound to have some broken links by now (it already did when I first had a look at it in 2019/2020), but if you are prepared to be patient when that happens, you are likely to find it a real treasure trove. A second reason is that I find the book a great resource in its own right, even before it has taken the trouble to introduce me to all those authors who aren’t in it! Those who are, are the first generation of Indigenous holders of PhDs in Philosophy in Canada and the US, and their contributions to this anthology were among the first things I read as a starting point to my own research, and a huge part of the reason why I wanted to carry on. Maybe their work will make you feel that way, too. (If the book turns out to be hard to get hold of, inter-library loans might be an option, as Reading University library in the UK definitely has a copy.)

If you are still hungry for more, it might be worth coming back to this “Extras” page now and then, as I am hoping to keep adding more authors and links to it!