A SCHOLARLY BOOK REPOSITORY36 start with H start with H
Monique discovers that a portion of an ancient and deformed skeleton had also been stolen from the neglected museum archives. Her uncle, the spiritual leader Leroy Bear Red Ears, concludes that the stolen remains are those of Hatak haksi, a witch and the matriarch of the Crow family, a group of shape-shifting Choctaws who plan to reestablish themselves as the powerful creatures they were when the tribe lived in Mississippi. Monique, Leroy, and Chris must stop the Crows, but to their dread, the entities have retreated to the dark and treacherous hollow in the center of Chalakwa Ranch. The murderous shape-shifters believe the enormous wild hogs, poisonous snakes, and other creatures of the hollow might form an adequate defense for Hatak haksi.
But what no one counts on is the unexpected appearance and power of the Old Ones who guard the lands of the Choctaw afterlife. Blending tribal beliefs and myths into a modern context, The Hatak Witches continues the storyline of Choctaw cosmology and cultural survival that are prominent in Devon A. Mihesuah’s award-winning novel, The Roads of My Relations.
An engrossing exploration of conflicting and complex narratives about the American West and its Native American heritage, violent colonial settlement, and natural history
Published in 1985, Havasupai Habitat offers a rich ethnography on lifeways of the Havasupai people.
Written in consultation with some of the last Havasupai shamans, this book details their religious beliefs, customs, and healing practices. A second section presents legends of the Havasupai origin, the first people, and tales of Coyote, Gila Monster, Bear, and others.
Kauanui provides an impassioned assessment of how the arbitrary correlation of ancestry and race imposed by the U.S. government on the indigenous people of Hawai‘i has had far-reaching legal and cultural effects. With the HHCA, the federal government explicitly limited the number of Hawaiians included in land provisions, and it recast Hawaiians’ land claims in terms of colonial welfare rather than collective entitlement. Moreover, the exclusionary logic of blood quantum has profoundly affected cultural definitions of indigeneity by undermining more inclusive Kanaka Maoli notions of kinship and belonging. Kauanui also addresses the ongoing significance of the 50-percent rule: Its criteria underlie recent court decisions that have subverted the Hawaiian sovereignty movement and brought to the fore charged questions about who counts as Hawaiian.
The book's focus is on the major themes in contemporary Native American literature: community and audience, the meanings of place and history, spiritual experiences, the nature of language, and the roles and varieties of storytelling. The poets whose works are discussed include Sherman Alexie, Joy Harjo, Maurice Kenny, Simon J. Ortiz, Wendy Rose, Elizabeth Woody, and Ray Young Bear.
The first critical book dedicated to contemporary Native American poetry, The Heart as a Drum will be useful to students, teachers, and critics of American Indian cultures and literatures, and to all readers of contemporary American poetry.
Robin Riley Fast is Associate Professor of Literature, Emerson College.
In Hidden Thunder, renowned watercolor artist Geri Schrab and archaeologist Robert "Ernie" Boszhardt give readers an up-close-and-personal look at rock art. With an eye toward preservation, Schrab and Boszhardt take you with them as they research, document, and interpret at the ancient petroglyphs and pictographs made my Native Americans in past millennia. In addition to publicly accessible sites such as Wisconsin’s Roche-a-Cri State Park and Minnesota’s Jeffers Petroglyphs, Hidden Thunder covers the artistic treasures found at several remote and inaccessible rock art sites—revealing the ancient stories through words, full-color photographs, and artistic renditions.
Offering the duo perspectives of scientist and artist, Boszhardt shares the facts that archaeologists have been able to establish about these important artifacts of our early history, while Schrab offers the artist's experience, describing her emotional and creative response upon encountering and painting these sites. Viewpoints by members of the Menominee, Ho-Chunk, Ojibwe, and other Native nations offer additional insight on the historic and cultural significance of these sites. Together these myriad voices reveal layers of meaning and cultural context that emphasize why these fragile resources—often marred by human graffiti and mishandling or damage from the elements—need to be preserved.
Cattelino presents a vivid ethnographic account of the history and consequences of Seminole gaming. Drawing on research conducted with tribal permission, she describes casino operations, chronicles the everyday life and history of the Seminole Tribe, and shares the insights of individual Seminoles. At the same time, she unravels the complex connections among cultural difference, economic power, and political rights. Through analyses of Seminole housing, museum and language programs, legal disputes, and everyday activities, she shows how Seminoles use gaming revenue to enact their sovereignty. They do so in part, she argues, through relations of interdependency with others. High Stakes compels rethinking of the conditions of indigeneity, the power of money, and the meaning of sovereignty.
Several hundred tribes of Native Americans were living within or hunting and trading across the present-day borders of Texas when Cabeza de Vaca and his shipwrecked companions washed up on a Gulf Coast beach in 1528. Over the next two centuries, as Spanish and French expeditions explored the state, they recorded detailed information about the locations and lifeways of Texas's Native peoples. Using recent translations of these expedition diaries and journals, along with discoveries from ongoing archaeological investigations, William C. Foster here assembles the most complete account ever published of Texas's Native peoples during the early historic period (AD 1528 to 1722).
Foster describes the historic Native peoples of Texas by geographic regions. His chronological narrative records the interactions of Native groups with European explorers and with Native trading partners across a wide network that extended into Louisiana, the Great Plains, New Mexico, and northern Mexico. Foster provides extensive ethnohistorical information about Texas's Native peoples, as well as data on the various regions' animals, plants, and climate. Accompanying each regional account is an annotated list of named Indian tribes in that region and maps that show tribal territories and European expedition routes.
This authoritative overview of Texas's historic Native peoples reveals that these groups were far more cosmopolitan than previously known. Functioning as the central link in the continent-wide circulation of trade goods and cultural elements such as religion, architecture, and lithic technology, Texas's historic Native peoples played a crucial role in connecting the Native peoples of North America from the Pacific Coast to the Southeast woodlands.
In Historical Archaeology of the Delaware Valley, 1600–1850, Richard Veit and David Orr bring together fifteen essays that represent the wide range of cultures, experiences, and industries that make this region distinctly American in its diversity. From historic-period American Indians living in a rapidly changing world to an archaeological portrait of Benjamin Franklin, from an eighteenth-century shipwreck to the archaeology of Quakerism, this volume highlights the vast array of research being conducted throughout the region. Many of these sites discussed are the locations of ongoing excavations, and archaeologists and historians alike continue to debate the region’s multifaceted identity.
The archaeological stories found within Historical Archeology of the Delaware Valley, 1600–1850 reflect the amalgamated heritage that many American regions experienced, though the Delaware Valley certainly exemplifies a richer experience than most: it even boasts the palatial home of a king (Joseph Bonaparte, elder brother of Napoleon and former King of Naples and Spain). This work, thoroughly based on careful archaeological examination, tells the stories of earlier generations in the Delaware Valley and makes the case that New England and the Chesapeake are not the only cultural centers of colonial America.
Contributors
Rossana Barragán
Kathryn Burns
Andrés Calla
Pamela Calla
Rudi Colloredo-Mansfeld
María Elena García
Laura Gotkowitz
Charles R. Hale
Brooke Larson
Claudio Lomnitz
José Antonio Lucero
Florencia E. Mallon
Khantuta Muruchi
Deborah Poole
Seemin Qayum
Arturo Taracena Arriola
Sinclair Thomson
Esteban Ticona Alejo
Treaties made in the 1800s between the United States and the Indigenous nations of what is now Wisconsin have had profound influence on the region’s cultural and political landscape. Yet few people realize that in the early part of that century, the Menominee and Ho-Chunk Nations of Wisconsin signed land treaties with several Indigenous nations from New York State. At the onset of the removal era, these eastern nations, including the Oneida Nation and the Six Nations Confederacy, were under constant pressure from the federal government and land speculators to move to lands around Green Bay and Lake Winnebago. In this groundbreaking book, Carol A. Cornelius has compiled a careful account of these nation-to-nation treaties, in large part in the words of those Indigenous leaders who served as the voices and representatives of their nations. Drawing on a rich collection of primary sources, Cornelius walks readers through how, why, and for whom these treaties were made and how the federal government’s failure and unwillingness to acknowledge their legitimacy led to the further loss of Indigenous lands. The living documents transcribed here testify to the complexity and sovereignty of Indigenous governance then and now, making this volume a vital resource for historians and an accessible introduction to Indigenous treatymaking in Wisconsin.
Previous research in the San Pedro Valley has focused on scientific archaeology and documentary history, with a conspicuous absence of indigenous voices, yet Native Americans maintain oral traditions that provide an anthropological context for interpreting the history and archaeology of the valley. The San Pedro Ethnohistory Project was designed to redress this situation by visiting archaeological sites, studying museum collections, and interviewing tribal members to collect traditional histories. The information it gathered is arrayed in this book along with archaeological and documentary data to interpret the histories of Native American occupation of the San Pedro Valley.
This work provides an example of the kind of interdisciplinary and politically conscious work made possible when Native Americans and archaeologists collaborate to study the past. As a methodological case study, it clearly articulates how scholars can work with Native American stakeholders to move beyond confrontations over who “owns” the past, yielding a more nuanced, multilayered, and relevant archaeology.
On the heels of the fiftieth anniversary of the founding of the Department of Diné Education, this important education history explains how the current Navajo educational system is a complex terrain of power relationships, competing agendas, and jurisdictional battles influenced by colonial pressures and tribal resistance. An iron grip of colonial domination over Navajo education remains, thus inhibiting a unified path toward educational sovereignty. In providing the historical roots to today’s challenges, Wendy Shelly Greyeyes clears the path and provides a go-to reference to move discussions forward.
A fully annotated edition of a classic work detailing the cultures of five southeastern American Indian tribes during the Contact Period
James Adair was an Englishman who lived and traded among the southeastern Indians for more than 30 years, from 1735 to 1768. During that time he covered the territory from the Appalachian Mountains to the Mississippi River. He encountered and lived among Indians, advised governors, spent time with settlers, and worked tirelessly for the expansion of British interests against the French and the Spanish. Adair’s acceptance by the Creeks, Choctaws, Cherokees, and Chickasaws provided him the opportunity to record, compare, and analyze their cultures and traditions.Adair’s written work, first published in England in 1775, is considered one of the finest histories of the Native Americans. His observations provide one of the earliest and what many modern scholars regard as the best account of southeastern Indian cultures. This edition adheres to current standards of literary editing, following the original closely, and provides fully annotated and indexed critical apparatus.
Traces 400 years of Osage culture from prehistoric times to the group's current status as an officially recognized tribe.
Osage traditional lands are located in mid-continental America encompassed by the present-day states of Arkansas, Missouri, Kansas, and Oklahoma. Major waterways through these lands and the defensible terrain of the Ozark range provided the tribe a distinct advantage in prehistoric and early historic times. A warlike people, the Osage long encroached on neighboring tribal lands, especially those of the Caddo to the southwest. Yet good natural boundaries and centuries of success in warfare afforded the tribe little advantage in attempts to forestall Euro-American westward expansion. Three major routes to the West—the Missouri and Arkansas Rivers and the Continental Trail—crossed Osage land, so conflict with the newcomers was inevitable.
Louis Burns draws on ancestral oral traditions and research in a broad body of literature to tell the story of the Osage people. He writes clearly and concisely, from the Osage perspective. First published in 1989 and for many years out of print, this revised edition is augmented by a new preface and maps. Because of its masterful compilation and synthesis of the known data, A History of the Osage People continues to be the best reference for information on an important American Indian people.
Louis F. Burns, of Osage-French-Scottish heritage, is a member of the Mottled Eagle Clan and author of six books, including Symbolic and Decorative Art of the Osage People.
"An admirable volume . . . it illustrates how much we can learn about the importance of poetry as a fundamental activity by investigating the traditions of what should be acknowledged as the New World's unique classical past." —New Scholar
"This book is a fascinating analysis of what obviously is a central dimension in the traditional Navajo awareness of life." —New Mexico Historical Review
Hope Leslie (1827), set in the seventeenth-century New England, is a novel that forced readers to confront the consequences of the Puritans’ subjugation and displacement of the indigenous Indian population at a time when contemporaries were demanding still more land from the Cherokees, the Chickasaws, and the Choctaws.
"This handsome reprint ... makes available after many decades the New Englander's tale of seventeeth-century Puritans, and their relations with the indigenous Indian population." -- Nineteeth-Century Literature
" A splendidly conceived edition of Sedwick's historical romance. Highly recommended." --Choice
"Develop(s) the connections between patriarchal authority within the Puritan state and its policy of dispossessing and exterminating Indians. The different heritage it envisions explicitly link white women and Indians and elaborates a communal concept of liberty at odds with the individualistic concept which predominated in American culture." -- Legacy
Rising dramatically from the desert floor, Arizona's windswept mesas have been home to the Hopis for hundreds of years. A people known for protecting their privacy, these Native Americans also have a long and less known tradition of weaving baskets and plaques. Generations of Hopi weavers have passed down knowledge of techniques and materials from the plant world around them, from mother to daughter, granddaughter, or niece.
This book is filled with photographs and detailed descriptions of their beautiful baskets—the one art, above all others, that creates the strongest social bonds in Hopi life. In these pages, weavers open their lives to the outside world as a means of sharing an art form especially demanding of time and talent. The reader learns how plant materials are gathered in canyons and creek bottoms, close to home and far away. The long, painstaking process of preparation and dying is followed step by step. Then, using techniques of coiled, plaited, or wicker basketry, the weaving begins.
Underlying the stories of baskets and their weavers is a rare glimpse of what is called "the Hopi Way," a life philosophy that has strengthened and sustained the Hopi people through centuries of change. Many other glimpses of the Hopi world are also shared by author and photographer Helga Teiwes, who was warmly invited into the homes of her collaborators. Their permission and the permission of the Cultural Preservation Office of the Hopi Tribe gave her access to people and information seldom available to outsiders.
Teiwes was also granted access to some of the ceremonial observances where baskets are preeminent. Woven in brilliant reds, greens, and yellows as well as black and white, Hopi weavings, then, not only are an arresting art form but also are highly symbolic of what is most important in Hopi life. In the women's basket dance, for example, woven plaques commemorate and honor the Earth and the perpetuation of life. Other plaques play a role in the complicated web of Hopi social obligation and reciprocity.
Living in a landscape of almost surreal form and color, Hopi weavers are carrying on one of the oldest arts traditions in the world. Their stories in Hopi Basket Weaving will appeal to collectors, artists and craftspeople, and anyone with an interest in Native American studies, especially Native American arts. For the traveler or general reader, the book is an invitation to enter a little-known world and to learn more about an art form steeped in meaning and stunning in its beauty.
All anthropologists and archaeologists seek to answer basic questions about human beings and society. Why do people behave the way they do? Why do patterns in the behavior of individuals and groups sometimes persist for remarkable periods of time? Why do patterns in behavior sometimes change?
A Hopi Social History explores these basic questions in a unique way. The discussion is constructed around a historically ordered series of case studies from a single sociocultural system (the Hopi) in order to understand better the multiplicity of processes at work in any sociocultural system through time. The case studies investigate the mysterious abandonments of the Western Pueblo region in late prehistory, the initial impact of European diseases on the Hopis, Hopi resistance to European domination between 1680 and 1880, the split of Oraibi village in 1906, and some responses by the Hopis to modernization in the twentieth century.
These case studies provide a forum in which the authors examine a number of theories and conceptions of culture to determine which theories are relevant to which kinds of persistence and change. With this broad theoretical synthesis, the book will be of interest to students and scholars in the social sciences.
Exploring the new social field that developed to spread these ideas, Hopis and the Counterculture meticulously traces the trajectories of figures such as Ammon Hennacy, Craig Carpenter, Frank Waters, and the Firesign Theatre, among others. Drawing on insights into the interplay between primitivism, radicalism, stereotyping, and identity, Haley expands on concepts from scholars such as Roy Harvey Pearce’s notion of “isolated radicals” and Jonathan Friedman’s observations regarding the ascendancy of primitivism amid global crises. Haley scrutinizes the roles played by non-Hopi actors and the timing behind the widespread popularization of Hopi religious practices.
Horsefly Dress is a meditation on the experience and beauty of suffering, questioning its triggers and ultimate purpose through the lens of historical and contemporary interactions and complications of Séliš, Qĺispé, and Christian beliefs. Heather Cahoon’s collection explores dark truths about the world through first-person experiences, as well as the experiences of her family and larger tribal community. As a member of the Confederated Salish and Kootenai Tribes, Cahoon crafts poems that recount traditional stories and confront Coyote’s transformation of the world, including his decision to leave certain evils present, such as cruelty, greed, hunger, and death.
By weaving together stories of Cahoon’s family and tribal community with those of Coyote and his family, especially Coyote’s daughter, Horsefly Dress, the interactions and shared experiences show the continued relevance of traditional Séliš and Qĺispé culture to contemporary life. Rich in the imagery of autumnal foliage, migrating birds, and frozen landscapes, Horsefly Dress calls forth the sensory experience of grief and transformation. As the stories and poems reveal, the transformative powers associated with the human experience of loss belong to the past, present, and future, as do the traditional Salish-Pend d’Oreille stories that create the backbone of this intricate collection.
In a personal poetic treatment of documents, oral tradition, and images, the author embodies the contradictions she unravels. From a haunting first-person perspective, Low’s formally inventive archival poetry combines prose and lyric, interweaving verse with historical voices in a dialogue with the source material. Each poem builds into a larger narrative on American genocide, the ways in which human loss corresponds to ecological destruction, and how intimate knowledge of the past can enact healing.
Ultimately, these poems not only reconstruct an important historical event, but they also put pressure on the gaps, silences, and violence of the archive. Low asks readers to question not only what is remembered, but how history is remembered—and who is forgotten from it. Reflecting on the injustice of the massacre, the Shawnee leader Tecumseh lamented that though “the Americans murdered all the men, women, and children, even as they prayed to Jesus . . . no American ever was punished, not one.” These poems challenge this attempted erasure.
In three parts, Cordova sets out a complete Native American philosophy. First she explains her own understanding of the nature of reality itself—the origins of the world, the relation of matter and spirit, the nature of time, and the roles of culture and language in understanding all of these. She then turns to our role as residents of the Earth, arguing that we become human as we deepen our relation to our people and to our places, and as we understand the responsibilities that grow from those relationships. In the final section, she calls for a new reverence in a world where there is no distinction between the sacred and the mundane.
Cordova clearly contrasts Native American beliefs with the traditions of the Enlightenment and Christianized Europeans (what she calls “Euroman” philosophy). By doing so, she leads her readers into a deeper understanding of both traditions and encourages us to question any view that claims a singular truth. From these essays—which are lucid, insightful, frequently funny, and occasionally angry—we receive a powerful new vision of how we can live with respect, reciprocity, and joy.
Between the early seventeenth century and the early twentieth,nearly all the land in the United States was transferred from AmericanIndians to whites. This dramatic transformation has been understood in two very different ways--as a series of consensual transactions, but also as a process of violent conquest. Both views cannot be correct. How did Indians actually lose their land?
Stuart Banner provides the first comprehensive answer. He argues that neither simple coercion nor simple consent reflects the complicated legal history of land transfers. Instead, time, place, and the balance of power between Indians and settlers decided the outcome of land struggles. As whites' power grew, they were able to establish the legal institutions and the rules by which land transactions would be made and enforced.
This story of America's colonization remains a story of power, but a more complex kind of power than historians have acknowledged. It is a story in which military force was less important than the power to shape the legal framework within which land would be owned. As a result, white Americans--from eastern cities to the western frontiers--could believe they were buying land from the Indians the same way they bought land from one another. How the Indians Lost Their Land dramatically reveals how subtle changes in the law can determine the fate of a nation, and our understanding of the past.
Howling for Justice actively engages with both the literary achievements and the politics of Silko’s text. It brings together essays by international scholars reacting to the novel while keeping in mind its larger concern with issues of social justice, both local and transnational. Aiming both to refocus critical attention and open the book to a broader array of readers, this collection offers fresh perspectives on its transnational vision, on its sociocultural, historical, and political ambitions, and on its continued relevance in the twenty-first century. The essays examine and explain some of the key points that readers and critics have identified as confusing, problematic, and divisive. Together, they offer new ways to approach and appreciate the text.
The book concludes with a new, never-before-published interview in which Silko reflects on the twenty years since the novel’s publication and relates the concerns of Almanac to her current work.
WInner of the Best First Book from the Native American and Indigenous Studies Association
Winner of the Labriola Center American Indian National Book Award
Winner of the Ann Saddlemyer Award from the Canadian Association for Theatre Research
Reimagining how we understand and write about the Indigenous listening experience
Hungry Listening is the first book to consider listening from both Indigenous and settler colonial perspectives. A critical response to what has been called the “whiteness of sound studies,” Dylan Robinson evaluates how decolonial practices of listening emerge from increasing awareness of our listening positionality. This, he argues, involves identifying habits of settler colonial perception and contending with settler colonialism’s “tin ear” that renders silent the epistemic foundations of Indigenous song as history, law, and medicine.
With case studies on Indigenous participation in classical music, musicals, and popular music, Hungry Listening examines structures of inclusion that reinforce Western musical values. Alongside this inquiry on the unmarked terms of inclusion in performing arts organizations and compositional practice, Hungry Listening offers examples of “doing sovereignty” in Indigenous performance art, museum exhibition, and gatherings that support an Indigenous listening resurgence.
Throughout the book, Robinson shows how decolonial and resurgent forms of listening might be affirmed by writing otherwise about musical experience. Through event scores, dialogic improvisation, and forms of poetic response and refusal, he demands a reorientation toward the act of reading as a way of listening. Indigenous relationships to the life of song are here sustained in writing that finds resonance in the intersubjective experience between listener, sound, and space.
Wendat, or Wyandot, was the name that the five confederated nations of Wendake gave to Huronia, the Ontario territory described by the French in the 1600s. In this book, Georges Sioui, himself a Wendat, tells the history of his people by describing their social ideas and philosophy and their relevance to contemporary life. Sioui argues that for human beings there is only one way of looking at life on earth, and that is as a sacred circle of relationships among all beings. Sioui reviews the Wendats' Creation mythology and explains their origins, migrations, theology, ethics, philosophy, oral literature, and sociology, and their role in Amerindian geopolitics. He then examines archaeology and its role in bridging the gap created by negative perceptions. Finally, he describes Wendat society from an Amerindian viewpoint, concentrating on the period from 1615 to 1650 and drawing on traditional ethnographic documentation.
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