A SCHOLARLY BOOK REPOSITORY16 start with G start with G
Uncovering how and where Indigenous and settler communities found common ground using newly public church records
Puritans in the American colonies created Congregationalism, a Protestant denomination where power rested in each congregation rather than a larger central body. As has often been told, the official Puritan mission included outreach to Indigenous people. This may appear as nothing more than forced conversion under colonization, but church records from Massachusetts—digitized and made public for the first time—reveal the authenticity of this Indigenous religious experience, as evidenced by commonalities between the Congregational way and some aspects of local Native American cultures. The records also show how the decentralized churches stood in contrast to a growing civil government in the colonies.
Lori Rogers-Stokes focuses on the Massachusetts Bay Colony during the decades around the turn of the eighteenth century, a period bookended by King Philip’s War and the First Great Awakening. She uses as her primary source the many records kept by individual Congregational churches of the time. These records, accumulated over generations, have been missing from the historical record, allowing overly simplistic accounts of this religious community to circulate. With church records now available, Rogers-Stokes reveals a more realistic picture of diverse congregations and contrasts their internal workings—which show inherent flexibility and a focus on a shared creation of community—with a developing civil government focused on consolidating power around white landowners. The result is a story that can expand how scholars write about this period, this region, and these communities, both settler and Indigenous.
In response, Dr. Eloisa Tamez and her daughter, Dr. Margo Tamez, organized a gathering of Lipan tribal members, activists, lawyers, and allies to meet in El Calaboz, South Texas. This gathering was a response to the appropriation of the Tamez family land, but it also provided an international platform to dispute the militarization of Indigenous territory throughout the U.S.-Mexico bordered lands. The gathering and years of ensuing resistance and activism produced an archive of scholarly analyses, testimonios, artwork, legal briefs, poetry, and other cultural productions.
This unique collection spotlights powerful voices and perspectives from Ndé leaders, Indigenous elders, settler-allies, Native youth, and others associated with the Tamez family, the Ndé defiance, and the larger Indigenous rights movement to document their resistance; expose, confront, and end racism and militarization; and to foreground Indigenous women–led struggles for justice.
Art historian George A. Kubler (1912–1996) was a foundational scholar of ancient American art and archaeology as well as Spanish and Portuguese architecture. During over five decades at Yale University, he published seventeen books that included innovative monographs, major works of synthesis, and an influential theoretical treatise. In this biography, Thomas F. Reese analyzes the early formation, broad career, and writings of Kubler, casting nuanced light on the origins and development of his thinking.
Notable in Reese’s discussion and contextualization of Kubler’s writings is a revealing history and analysis of his Shape of Time—a book so influential to students, scholars, artists, and curious readers in multiple disciplines that it has been continuously in print since 1962. Reese reveals how pivotal its ideas were in Kubler’s own thinking: rather than focusing on problems of form as an ordering principle, he increasingly came to sequence works by how they communicate meaning. The author demonstrates how Kubler, who professed to have little interest in theory, devoted himself to the craft of art history, discovering and charting the rules that guided the propagation of structure and significance through time.
A native of Ireland, George Galphin arrived in South Carolina in 1737 and quickly emerged as one of the most proficient deerskin traders in the South. This was due in large part to his marriage to Metawney, a Creek Indian woman from the town of Coweta, who incorporated Galphin into her family and clan, allowing him to establish one of the most profitable merchant companies in North America. As part of his trade operations, Galphin cemented connections with Indigenous and European peoples across the South, while simultaneously securing links to merchants and traders in the British Empire, continental Europe, and beyond.
In George Galphin’s Intimate Empire: The Creek Indians, Family, and Colonialism in Early America, Bryan C. Rindfleisch presents a complex narrative about eighteenth-century cross-cultural relationships. Reconstructing the multilayered bonds forged by Galphin and challenging scholarly understandings of life in the Native South, the American South more broadly, and the Atlantic World, Rindfleisch looks simultaneously at familial, cultural, political, geographical, and commercial ties—examining how eighteenth-century people organized their world, both mentally and physically. He demonstrates how Galphin’s importance emerged through the people with whom he bonded. At their most intimate, Galphin’s multilayered relationships revolved around the Creek, Anglo-French, and African children who comprised his North American family, as well as family and friends on the other side of the Atlantic.
Through extensive research in primary sources, Rindfleisch reconstructs an expansive imperial world that stretches across the American South and reaches into London and includes Indians, Europeans, and Africans who were intimately interconnected and mutually dependent. As a whole, George Galphin’s Intimate Empire provides critical insights into the intensely personal dimensions and cross-cultural contours of the eighteenth-century South and how empire-building and colonialism were, by their very nature, intimate and familial affairs.
Going Indian explores Indian (as opposed to tribal) ethnic identity among Native American people in Oklahoma through their telling, in their own words, of how they became Indian and what being Indian means to them today. Divided into four parts, the book features Oklahoma Indians' constructions of their histories and their view of today's native populations, their experiences with forced removals and Indian educational institutions, the meaning they place on blood quantum and ancestry in relation to Indian identity, and their practice of religion in Native churches.
James Hamill makes extensive use of the Indian Pioneer and Doris Duke material at the University of Oklahoma's Western History Library to assemble these narratives, using interviews collected between 1937-38 and 1967-70, as well as interviews he conducted from 2000 to 2001. While most books on Native American people in Oklahoma focus on tribes and their histories, Hamill instead explores the use of Indian symbolism across a wide field of experience to reveal what they thought and what they think about these various issues, and how these have influenced and affected their self-perceptions over time.
It was in the context of all of these roles that Winslow wrote Good News in an attempt to convince supporters in England that the colonists had established friendly relations with Native groups and, as a result, gained access to trade goods. Although clearly a work of diplomacy, masking as it did incidents of brutal violence against Indians as well as evidence of mutual mistrust, the work nevertheless offers, according to Kelly Wisecup, a more complicated and nuanced representation of the Pilgrims' first years in New England and of their relationship with Native Americans than other primary documents of the period.
In this scholarly edition, Wisecup supplements Good News with an introduction, additional primary texts, and annotations to bring to light multiple perspectives, including those of the first European travelers to the area, Native captives who traveled to London and shaped Algonquian responses to colonists, the survivors of epidemics that struck New England between 1616 and 1619, and the witnesses of the colonists' attack on the Massachusetts.
In this food memoir, named for the manoomin or wild rice that also gives the Menominee tribe its name, tribal member Thomas Pecore Weso takes readers on a cook’s journey through Wisconsin’s northern woods. He connects each food—beaver, trout, blackberry, wild rice, maple sugar, partridge—with colorful individuals who taught him Indigenous values. Cooks will learn from his authentic recipes. Amateur and professional historians will appreciate firsthand stories about reservation life during the mid-twentieth century, when many elders, fluent in the Algonquian language, practiced the old ways.
Weso’s grandfather Moon was considered a medicine man, and his morning prayers were the foundation for all the day’s meals. Weso’s grandmother Jennie "made fire" each morning in a wood-burning stove, and oversaw huge breakfasts of wild game, fish, and fruit pies. As Weso grew up, his uncles taught him to hunt bear, deer, squirrels, raccoons, and even skunks for the daily larder. He remembers foods served at the Menominee fair and the excitement of "sugar bush," maple sugar gatherings that included dances as well as hard work.
Weso uses humor to tell his own story as a boy learning to thrive in a land of icy winters and summer swamps. With his rare perspective as a Native anthropologist and artist, he tells a poignant personal story in this unique book.
Beloved Houma/Choctaw storyteller Grayhawk Perkins shares age-old wisdom in an unforgettable collection of folktales.
Grayhawk’s Native American Folktales is the eagerly awaited collection of stories by Grayhawk Perkins, a noted Houma/Choctaw storyteller from Louisiana. Drawing on traditional Indigenous tales, Grayhawk transforms these narratives into stories that captivate contemporary readers and audiences.
The collection features universal animal characters such as Deer, Rabbit, Bobcat, Turtle, and Snake that embody a variety of traits. Their adventures and challenges in the natural world reveal human behavior and lessons about how to treat others. Creation stories explain how the world and its inhabitants came to be, including the diligent Crawfish, the origin of skunk stripes, and why opossums are white. Although written for children ages 7 to 12 and their families, all will be charmed by Grayhawk’s contributions to Indigenous literature.
Great Basin Indians is an essential resource for any reader interested in the Native peoples of the American West and in western history in general.
Documenting the long struggle of the Narragansett Nation to protect their land, sovereignty, and future
On a hot mid-July morning in 2003, members of the Narragansett Nation formed an impromptu human shield. They assembled to protect what they understood to be sacred and sovereign land. On the other side of the road stood dozens of local police officers and more than twenty state troopers, acting on direct orders from Rhode Island Governor Donald L. Carcieri to forcibly close a smoke shop the state claimed was operating illegally. It was a flashpoint in a long, drawn-out, and continuing struggle—one that historian Mack H. Scott III, himself a member of the Narragansett Nation, has spent his career documenting.
In The Great Tree and the Summer Sun, Scott tells the story of his people: the largest and most influential Indigenous community in the Dawnland, the coastal New England region his ancestors have called home for centuries. The Narragansett, whom the sachem Miantonomo described as “a great tree,” have endured nearly 400 years of mostly adversarial relations with their non-Indigenous neighbors—despite the mythology of Rhode Island’s benevolent founding and its supposed social egalitarianism.
Scott explores the long durée of local cross-cultural interactions that hardened hearts, minds, and viewpoints, not just in Rhode Island, but throughout Turtle Island (North America), as Natives and newcomers struggled to reconstitute and redefine themselves within a contested landscape. Commencing in the seventeenth century and concluding in the twenty-first, this episodic historical survey foregrounds the varied experiences of members of the Great Tree as they negotiated the realities of the Summer Sun—settler colonialism—to ensure that their futures remained irrepressible.
During this same period, Morris Opler was studying the Chiricahua and Mescalero Apache in New Mexico. In order to exchange information about their studies, Goodwin and Opler began corresponding. Both men were convinced that a long-overdue, systematic comparison of Apachean cultures would yield significant results.
Elite appropriations of El Güegüence construe it as an allegory of mestizo national identity in which mestizaje is defined as the production of a national majority of ethnically bounded non-Indians in active collaboration with the state. By contrast, Field interprets the play as a parable of cultural history and not a declaration of cultural identity, a scatological reflection on power and the state, and an evocation of collective loss and humor broadly associated with the national experience of disempowered social groups. By engaging with those most intimately involved in the performance of the play—and by including essays by some of these artisans—Field shows how El Güegüence tells a story about the passing of time, the absurdity of authority, and the contradictions of coping with inheritances of the past. Refusing essentialist notions of what it means to be Indian or artisan, Field explains the reemergence of politicized indigenous identity in western Nicaragua and relates this to the longer history of artisan political organization. Parting ways with many scholars who associate the notion of mestizaje with identity loss and hegemony, Field emphasizes its creative,
productive, and insightful meanings. With an emphasis on the particular struggles of women artisans, he explores the reasons why forms of collective identity have posed various kinds of predicaments for this marginalized class of western Nicaraguans.
This book will appeal to readers beyond the field of Latin American anthropology, including students and scholars of literature, intellectual history, women’s studies, and the politics of ethnicity.
Nearly a century before the United States declared the end of the Indian Wars, the fate of Native Americans was revealed in the battle of Fallen Timbers. In 1794, General Anthony Wayne led the first American army— the Legion of the United States—against a unified Indian force in the Ohio country. The Indians were routed and forced to vacate their lands. It was the last of a series of Indian attempts in the East to retain their sovereignty and foreshadowed what would occur across the rest of the continent. In Guyasuta and the Fall of Indian America, historian Brady J. Crytzer traces how American Indians were affected by the wars leading to American Independence through the life of one of the period’s most influential figures. Born in 1724, Guyasuta is perfectly positioned to understand the emerging political landscape of America in the tumultuous eighteenth century. As a sachem of the vaunted Iroquois Confederacy, for nearly fifty years Guyasuta dedicated his life to the preservation and survival of Indian order in a rapidly changing world, whether it was on the battlefield, in the face of powerful imperial armies, or around a campfire negotiating with his French, British, and American counterparts. Guyasuta was present at many significant events in the century, including George Washington’s expedition to Fort Le Boeuf, the Braddock disaster of 1755, Pontiac’s Rebellion and the Battle of Bushy Run in 1763, and the Battle of Oriskany during the American Revolution. Guyasuta’s involvement in the French and British wars and the American War for Independence were all motivated by a desire to retain relevance for Indian society. It was only upon the birth of the United States of America that Guyasuta finally laid his rifle down and watched as his Indian world crumbled beneath his feet. A broken man, debilitated by alcoholism, he died near Pittsburgh in 1794.
Supported by extensive research and full of compelling drama, Guyasuta and the Fall of Indian America unravels the tangled web of alliances, both white and native, and explains how the world of the American Indians could not survive alongside the emergent United States.
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