Canadian aboriginal people have a long history of ‘internal colonialism.’ Thomas King's text shows us the rhetoric of subversion based upon its diverse strategies of discourse. The strategies are focused on the textual politics which disturb, decenter, deterritorialize, and trick the Euro-centered discourse which has been the colonizer's. As Mikhail Bakhtin coined, verbal signs are the arena of class struggle. On the text of Thomas King, the discourses of the colonizer and the colonized cross and recross conflicting with each other. Firstly, Thomas King rewrites the narratives of the Europe in terms of the aboriginal people. Especially for the aboriginal people, narratives have been very significant spaces to appropriate and explicate the world. In his text, for example, he rewrites the Western creation story and converts it into an aboriginal version, which is the supplement and substitution of Euro-centered discourse with the aboriginal one. This is a trope of trope. He replaces the master trope of Europe by the trope of the slave. Secondly, he brings tricksters in his texts represented by coyotes. The coyotes in his text, like Signifying Monkey, fool, laugh, and trick the discourse of the colonizer and make cracks in the deep core of the sign system of the Eurocentrism. They prize apart in various ways the signifier and the signified to deride the presence of unified and stable signs of Euro-centered ideology. Thirdly, Thomas King mixes reality with fantasies, which serve to dismantle the fixed authority of master narratives. Bringing fantasies, he shows the fact that the Western discourses like the other discourses are constructs of signs. He reveals the unstability of the master discourse crossing the authoritative reality with various fantasies. In conclusion, albeit his hands are on the wheel of the aboriginal identity, his car is like David rushing against Goliath which is Eurocentric discourse. But his David is full of transformation, play, derision, and mockery of coyotes instead of stone.