Sandlos writes this book as a colonial history, thus the emphasis is on the actions of the settler-colonial state and those that expanded its power into the north. Thus, while a different approach could have yielded more information on Indigenous agency and beliefs, for what Sandlos sets out to do, he achieves his goal. Sandlos notes the hope of the Canadian government for increased commercialization and economic power in the north. While he discusses the mining industry it would have perhaps been interesting to hear about the canning or arts industry that became increasingly powerful sectors by the mid-twentieth century. This would have been especially interesting considering the high rates of Indigenous employees and how this tied in to Canada’s efforts to diminish traditional hunting cycles in the north. Nonetheless, Sandlos highlights an interesting theme embedded into conservationist discourses, that being masculinity and whiteness. For example, trophy hunters viewed their methods of hunting as “gentlemanly,” and “civilized.” Although they often relied on Indigenous guides they greatly looked down on them and felt that Indigenous methods of hunting were primitive. Moreover, scientists and naturalists also observed that Indigenous hunts, for example of caribou, were excessive and violent, although this was often not the case (p. 176). These notions of white masculinity and primitive savagery was similarly replicated in the educational materials handed out to Indigenous people in the north, further reinforcing conservation methods as a tool of colonial takeover.
This work is significant in its ability to disrupt our understanding of Canada’s involvement in the creation of national parks and conservation efforts. While sanctuaries and national parks are often heralded as aspects of Canadian legislation that maintain unique species and wildlife and help to maintain the notion of Canada’s culture being connected to the wilderness, Standlos demonstrates how these actions deeply intertwined with colonialism and the eradication of Indigenous sovereignty. As he notes in his conclusion, drawing on Michel Foucault’s work, Inuit and Dene people became subjects to a state system that emphasized increasing surveillance and supervision over all aspects of their lives, especially their material lives (p. 242).