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For the first time, a sweeping history of the Diné that is foregrounded in oral tradition. Authors Klara Kelley and Harris Francis share Diné history from pre-Columbian time to the present, using ethnographic interviews in which Navajo people reveal their oral histories on key events such as Athabaskan migrations, trading and trails, Diné clans, the Long Walk of 1864, and the struggle to keep their culture alive under colonizers who brought the railroad, coal mining, trading posts, and, finally, climate change.

The early chapters, based on ceremonial origin stories, tell about Diné forebears. Next come the histories of Diné clans from late pre-Columbian to early post-Columbian times, and the coming together of the Diné as a sovereign people. Later chapters are based on histories of families, individuals, and communities, and tell how the Diné have struggled to keep their bond with the land under settler encroachment, relocation, loss of land-based self-­sufficiency through the trading-post system, energy resource extraction, and climate change.

Archaeological and documentary information supplements the oral histories, providing a comprehensive investigation of Navajo history and offering new insights into their twentieth-century relationships with Hispanic and Anglo settlers.

For Diné readers, the book offers empowering histories and stories of Diné cultural sovereignty. “In short,” the authors say, “it may help you to know how you came to be where—and who—you are.”

The Indian Reorganization Act (IRA) of 1934 has been generally acknowledged as the most important statute affecting Native Americans after the General Allotment Act of 1887, and it is probably the most important single statute affecting Native Americans during the two-thirds of a century since its passage. Over half the Native governments in the contemporary U.S. are organized under its provisions or under separate statutes that parallel the IRA in major ways. Although the impact of the IRA has been widely studied and debated, no scholar until now has looked closely at the forces that shaped its creation and passage. Author Elmer Rusco spent over a decade of research in national and regional archives and other repositories to examine the legislative intent of the IRA, including the role of issues like the nature and significance of judge-made Indian law; the allotment policy and its relation to Indian self-government; the nature of Native American governments before the IRA; the views and actions of John Collier, commissioner of Indian Affairs and leader in the campaign to reform the nation’s Indian policy; and the influence of relations between the president and Congress during the second year of the New Deal. Rusco also discusses the role of conflicting ideologies and interests in this effort to expand the rights of Native Americans; the general ignorance of Native American concerns and policy on the part of legislators engaged in the writing and passage of the law; and the limited but crucial impact of Indian involvement in the struggle over the IRA.

For thirty years David G. Campbell has explored the Amazon, an enchanting terrain of forest and river that is home to the greatest diversity of plants and animals to have ever existed, anywhere at any time, during the four-billion-year history of life on Earth.

With great artistic flair, Campbell describes a journey up the Rio Moa, a remote tributary of the Amazon River, 2,800 miles from its mouth. Here he joins three old friends: Arito, a caiman hunter turned paleontologist; Tarzan, a street urchin brought up in a bordello; and Pimentel, a master canoe pilot. They travel together deep into the rainforest and set up camp in order to survey every woody plant on a two-hectare plot of land with about as many tree species as in all of North America.

Campbell introduces us to two remarkable women, Dona Cabocla, a widow who raised six children on that lonely frontier, and Dona Ausira, a Nokini Native American who is the last speaker of her tribe's ages-old language. These pioneers live in a land whose original inhabitants were wiped out by centuries of disease, slavery, and genocide, taking their traditions and languages with them. He explores the intimate relationship between the extinction of native language and the extirpation of biological diversity. "It's hard for a people to love a place that is not defined in words and thus cannot be understood. And it's easy to give away something for which there are no words, something you never knew existed."

In elegant prose that enchants and entrances, Campbell has written an elegy for the Amazon forest and its peoples-for what has become a land of ghosts.

As the Great Depression touched every corner of America, the New Deal promoted indigenous arts and crafts as a means of bootstrapping Native American peoples. But New Deal administrators' romanticization of indigenous artists predisposed them to favor pre-industrial forms rather than art that responded to contemporary markets.

In A New Deal for Native Art, Jennifer McLerran reveals how positioning the native artist as a pre-modern Other served the goals of New Deal programs—and how this sometimes worked at cross-purposes with promoting native self-sufficiency. She describes federal policies of the 1930s and early 1940s that sought to generate an upscale market for Native American arts and crafts. And by unraveling the complex ways in which commodification was negotiated and the roles that producers, consumers, and New Deal administrators played in that process, she sheds new light on native art’s commodity status and the artist’s position as colonial subject.

In this first book to address the ways in which New Deal Indian policy specifically advanced commodification and colonization, McLerran reviews its multi-pronged effort to improve the market for Indian art through the Indian Arts and Crafts Board, arts and crafts cooperatives, murals, museum exhibits, and Civilian Conservation Corps projects. Presenting nationwide case studies that demonstrate transcultural dynamics of production and reception, she argues for viewing Indian art as a commodity, as part of the national economy, and as part of national political trends and reform efforts.

McLerran marks the contributions of key individuals, from John Collier and Rene d’Harnoncourt to Navajo artist Gerald Nailor, whose mural in the Navajo Nation Council House conveyed distinctly different messages to outsiders and tribal members. Featuring dozens of illustrations, A New Deal for Native Art offers a new look at the complexities of folk art “revivals” as it opens a new window on the Indian New Deal.

The War for an Idyllic Wilderness That Brought Andrew Jackson to National Prominence, Transformed the South, and Changed America Forever
In 1811, a portion of the Creek Indians who inhabited a vast area across Georgia, Alabama, and parts of Florida and Mississippi, interpreted an earth tremor as a sign that they had to return to their traditional way of life. What was an internal Indian dispute soon became engulfed in the greater War of 1812 to become perhaps the most consequential campaign of that conflict. At immediate stake in what became known as the Creek War of 1813–14 was whether the Creeks and their inconstant British and Spanish allies or the young United States would control millions of acres of highly fertile Native American land. The conflict’s larger issue was whether the Indian nations of the lower American South—the Creek, Cherokee, Choctaw, and Chickasaw—would be able to remain in their ancestral homes.
            Beginning with conquistador Ferdinand DeSoto’s fateful encounter with Indians of the southeast in the 1500s, A Paradise of Blood: The Creek War of 1813–14 by Howard T. Weir, III, narrates the complete story of the cultural clash and centuries-long struggle for this landscape of stunning beauty. Using contemporary letters, military reports, and other primary sources, the author places the Creek War in the context of Tecumseh’s fight for Native American independence and the ongoing war between the United States and European powers for control of North America. The Creek War was marked by savagery, such as the murder of hundreds of settlers at Fort Mims, Alabama—the largest massacre of its kind in United States history—and fierce battles, including Horseshoe Bend, where more Indian warriors were confirmed killed than in any other single engagement in the long wars against the Indians. Many notable personalities fought during the conflict, including Andrew Jackson, who gained national prominence for his service, Sam Houston, War Chief William Weatherford, and Davy Crockett. When the war was over, more than twenty million acres had been added to the United States, thousands of Indians were dead or homeless, and Jackson was on his way to the presidency. The war also eliminated the last effective Native American resistance to westward expansion east of the Mississippi, and by giving the United States land that was ideal for large-scale cotton planting, it laid the foundation for the Civil War a generation later. A Paradise of Blood is a comprehensive and masterful history of one of America’s most important and influential early wars.

"In simple, unaffected prose, Mrs. Shaw constructs a moving saga of Native Americans caught between their tribal past and a Europeanized present. . . . Some of the most interesting passages deal with the wrenching realities of Indian life on the reservation in the years around the turn of the century, when the Indian male as a warrior found himself bereft of his very reason for being and forced to endeavor to become a farmer."—Journal of Arizona History

"A most interesting book. . . . [Shaw's] account of how the Pima Indians lived, their family structure, how they reared their children, courtship and marriage, how they treated their elders, their religious practices before the coming of a Christian missionary in 1870, and their accommodation with death are related in language that can be easily understood by the layman and, yet, provide information which can be used by the sociologist and anthropologist."—Journal of the West

"The current trend in books written by American Indians is to idealize the Indian past while condemning white culture. This volume is a notable exception because its author is old enough to remember the past and because she has been successful in adapting those elements of white culture which she found useful without sacrificing this essential heritage. . . . The style is simple and straightforward, that of a good storyteller which reaches all adult levels."—Choice

"Simple and charming reminiscences of the old Pima ways at the turn of the century when they still prevailed and of the changes which recent decades have brought about in the lives of the desert people."—Books of the Southwest

"Throughout [Shaw's] account a special kind of humor, sensitivity, and pride is revealed when discussing her peoples and her own personal experiences."—The Masterkey
 

"A flavorsome re-creation of things past in the life of a generous, friendly people." —New York Times Book Review

"George Webb's gentle recollections of his childhood and Pima Indian lifeways will doubtless endure forever. This deeply moving autobiography is the perfect introduction for younger Pimas to their culture and history." —Arizona Highways

The most common relics of the 12,000-year occupancy of the Upper Mississippi River Valley may be the chipped stone projectile points that Native Americans fastened to the ends of their spears, darts, and arrow shafts. This useful guide provides a key to identifying the various styles of points found along the Upper Mississippi River in the Driftless region stretching roughly from Dubuque, Iowa, to Red Wing, Minnesota, but framed within a somewhat larger area extending from the Rock Island Rapids at the modern Moline-Rock Island area to the Falls of St. Anthony at Minneapolis-St. Paul.

Logging tens of thousands of miles and visiting private collectors from all walks of life since 1982, Robert Boszhardt has documented thousands of projectile points found in this region. In addition to drawings of each style, he provides other accepted names as well as names of related points, age, distribution, a description (including length and width), material, and references for each type. The guide is meant for the many avocational archaeologists who collect projectile points in the Upper Midwest and will be a useful reference tool for professional field archaeologists as well.

Emphasizing the preservation of sites as well as a mutual exchange of information between professional and avocational archaeologists, this guide will reveal projectile points as clues to the past, time markers which embody crucial information about the cultures of the Mississippi River Valley's early inhabitants.

Robert G. Hays chronicles the "Indian problem" precisely as it was explained to Americans through the editorial columns of the New York Times between 1860 and 1900, the years when battles between white settlers and Native Americans split a nation and its spirit apart.

Covering the final forty-one years of the nineteenth century, Hays’s collection of Times editorials gives readers what current accounts cannot: perspectives by contemporary writers with unique insights into the public images of Native Americans and their place in a nation bent on expansion. The authentic voices of a national newspaper’s daily record speak with an urgency both immediate and real.

These editorials express the unbridled bitterness and raw ambition of a nation immersed in an agenda of conquest. They also resonate with the struggle to find a common ground. Some editorials are patronizing and ironic: "Yet it seems pitiful to cage so fine a savage among a herd of vulgar criminals in a penitentiary." Others include a willingness to poke fun: "Many persons on the platform were astonished to find that an ‘illiterate barbarian’ could handle the weapon of sarcasm. The truth is that the Indians spoke far better than ninety-nine out of a hundred members of congress." And yet others evince an attitude of respect, which set the tone for reconciling national ambition with natural rights.

History demonstrates that the costs of owning one’s soil and one’s destiny remain without measure. Many of the problems blocking the progress of Native Americans continue unsolved: unemployment, infant mortality, suicide, crime, alcoholism, and poverty. Following such works as Helen Hunt Jackson’s A Century of Dishonor and Dee Brown’s Bury My Heart at Wounded Knee, Hays looks back on the records of national history for the roots of our challenges today.

In this sixth collection of stories and verse, award-winning writer Luci Tapahonso finds sacredness in everyday life. Viewing a sunset in a desert sky, listening to her granddaughter recount how she spent her day, or visiting her mother after her father's passing, she finds traces of her own memories, along with echoes of the voices of her Navajo ancestors. The collection also includes an audio CD of the author reading aloud and her voice is warm and inviting, like the “simmering soup and blue corn meal” of her childhood.

These engaging words draw us into a workaday world that, magically but never surprisingly, has room for the Diyin Dine’é (the Holy People), Old Salt Woman, and Dawn Boy. When she describes her grandson’s First Laugh Ceremony—explaining that it was originally performed for White Shell Girl, who grew up to be Changing Woman—her account enriches us and we long to hear more. Tapahonso weaves the Navajo language into her work like she weaves “the first four rows of black yarn” into a rug she is making “for my little grandson, who inherited my father’s name: Hastiin Tsétah Naaki Bísóí.”

As readers, we find that we too are surrounded by silent comfort, held lovingly in the confident hands of an accomplished writer who has a great deal to tell us about life.

The Fascinating Story of the Enigmatic Monuments that Inspired American Archaeology
When American settlers first crossed the Appalachian Mountains they were amazed to discover that the wilderness beyond contained ancient ruins—large man-made mounds and enclosures, and impressive earthen sculptures, such as a gigantic serpent. Reports trickled back to the eager ears of President Thomas Jefferson and others. However, most did not believe these earthworks had anything to do with Native Americans; rather, given the intense interest in the history of Western Civilization at the time, it became popular to speculate that the ruins had been built by refugees from Greece, Rome, Egypt—or even the lost continent of Atlantis. Since their discovery, the mounds have attracted both scholars and quacks, from the early investigations sponsored by the then new Smithsonian Institution to the visions of the American psychic Edgar Cayce.
As Lorett Treese explains in her fascinating history A Serpent’s Tale: Discovering America’s Ancient Mound Builders, the enigmatic nature of these antiquities fueled both fanciful claims and scientific inquiry. Early on, the earthworks began to fall to agricultural and urban development. Realizing that only careful on-site investigation could reveal the mysteries of the mounds, scholars hastened to document and classify them, giving rise to American archaeology as a discipline. Research made it possible to separate the Mound Builders into three distinct pre-contact Native American cultures. More recently, Mound Builder remains have attracted the practitioners of new disciplines like archaeoastronomy who suggest they may have functioned as calendars. There is no doubt that the abandoned monuments that made the Midwest’s Ohio Valley the birthplace of American archaeology have yet to reveal all the knowledge they contain on the daily lives and world views of persons of North American prehistory.

 Winner of the McNally Robinson Aboriginal Book of the Year and the Aboriginal Fiction Book of the Year—a collection of twenty short stories told in Thomas King's classic, wry, irreverent, and allegorical voice.

For Native peoples of California, the abalone found along the state’s coast have remarkably complex significance as food, spirit, narrative symbol, tradable commodity, and material with which to make adornment and sacred regalia. The large mollusks also represent contemporary struggles surrounding cultural identity and political sovereignty. Abalone Tales, a collaborative ethnography, presents different perspectives on the multifaceted material and symbolic relationships between abalone and the Ohlone, Pomo, Karuk, Hupa, and Wiyot peoples of California. The research agenda, analyses, and writing strategies were determined through collaborative relationships between the anthropologist Les W. Field and Native individuals and communities. Several of these individuals contributed written texts or oral stories for inclusion in the book.

Tales about abalone and their historical and contemporary meanings are related by Field and his coauthors, who include the chair and other members of the Muwekma Ohlone Tribe; a Point Arena Pomo elder; the chair of the Wiyot tribe and her sister; several Hupa Indians; and a Karuk scholar, artist, and performer. Reflecting the divergent perspectives of various Native groups and people, the stories and analyses belie any presumption of a single, unified indigenous understanding of abalone. At the same time, they shed light on abalone’s role in cultural revitalization, struggles over territory, tribal appeals for federal recognition, and connections among California’s Native groups. While California’s abalone are in danger of extinction, their symbolic power appears to surpass even the environmental crises affecting the state’s vulnerable coastline.

Accomplishing NAGPRA reveals the day-to-day reality of implementing the Native American Graves Protection and Repatriation Act. The diverse contributors to this timely volume reflect the viewpoints of tribes, museums, federal agencies, attorneys, academics, and others invested in the landmark act.

NAGPRA requires museums and federal agencies to return requested Native American cultural items to lineal descendants, culturally affiliated Indian tribes, and Native Hawai’ian organizations.  Since the 1990 passage of the act, museums and federal agencies have made more than one million cultural items—and the remains of nearly forty thousand Native Americans—available for repatriation.

Drawing on case studies, personal reflections, historical documents, and statistics, the volume examines NAGPRA and its grassroots, practical application throughout the United States.? Accomplishing NAGPRA will appeal to professionals and academics with an interest in cultural resource management, Indian and human rights law, Indigenous studies, social justice movements, and public policy.

Acholi Intellectuals draws on the writings of homespun historians, interviews with elderly men and women who remember the last days of colonial rule, and government and missionary archives to illuminate the intellectual and political history of the colonial transition in northern Uganda. The book focuses on Acholiland, a place that has been chronically understudied in comparison to Uganda’s rich, fertile, and well-documented south. Southerners there—following the depictions of colonial officials and missionaries—have often regarded northerners as uncultured people lacking ideas. Acholi Intellectuals challenges this prejudice, bringing into view a whole category of men (and a few women) who mediated between indigenous and colonial knowledge systems and inaugurated a new kind of politics. Patrick William Otim studies a category of people—known as healers, messengers, war leaders, poet-musicians, and diplomats—who possessed prestige and power in an older Acholi political logic and who, in the dawning days of colonial government, came to occupy positions of power in the British administration. Otim argues that these Acholi intellectuals were not simply creatures of British colonial self-interest; neither was their power invented by the coercive logic of indirect rule. He asserts instead that people who held moral and social power in the older system were able to transform that strength, under colonial administration, into a new form of political legitimacy.

Across the Shaman’s River is the story of one of Alaska’s last Native American strongholds, a Tlingit community closed off for a century until a fateful encounter between a shaman, a preacher, and John Muir.
            Tucked in the corner of Southeast Alaska, the Tlingits had successfully warded off the Anglo influences that had swept into other corners of the territory. This tribe was viewed by European and American outsiders as the last wild tribe and a frustrating impediment to access. Missionaries and prospectors alike had widely failed to bring the Tlingit into their power. Yet, when John Muir arrived in 1879, accompanied by a fiery preacher, it only took a speech about “brotherhood”—and some encouragement from the revered local shaman Skandoo’o—to finally transform these “hostile heathens.”
            Using Muir’s original journal entries, as well as historic writings of explorers juxtaposed with insights from contemporary tribal descendants, Across the Shaman’s River reveals how Muir’s famous canoe journey changed the course of history and had profound consequences on the region’s Native Americans.

The Wounded Knee Massacre of December 29, 1890, known to U.S. military historians as the last battle in "the Indian Wars," was in reality another tragic event in a larger pattern of conquest, destruction, killing, and broken promises that continue to this day.
     On a cold winter's morning more than a century ago, the U.S. Seventh Cavalry attacked and killed more than 260 Lakota men, women, and children at Wounded Knee Creek in South Dakota. In the aftermath, the broken, twisted bodies of the Lakota people were soon covered by a blanket of snow, as a blizzard swept through the countryside. A few days later, veteran army surgeon John Vance Lauderdale arrived for duty at the nearby Pine Ridge Indian Reservation. Shocked by what he encountered, he wrote numerous letters to his closest family members detailing the events, aftermath, and daily life on the Reservation under military occupation. He also treated the wounded, both Cavalry soldiers and Lakota civilians. What distinguishes After Wounded Knee from the large body of literature already available on the massacre is Lauderdale's frank appraisals of military life and a personal observation of the tragedy, untainted by self-serving reminiscence or embellished newspaper and political reports. His sense of frustration and outrage toward the military command, especially concerning the tactics used against the Lakota, is vividly apparent in this intimate view of Lauderdale's life. His correspondence provides new insight into a familiar subject and was written at the height of the cultural struggle between the U.S. and Lakota people. Jerry Green's careful editing of this substantial collection, part of the John Vance Lauderdale Papers in the Western Americana Collection in Yale University's Beinecke Library, clarifies Lauderdale's experiences at the Pine Ridge Indian Reservation.

Afterlives of Indigenous Archives offers a compelling critique of Western archives and their use in the development of “digital humanities.” The essays collected here present the work of an international and interdisciplinary group of indigenous scholars; researchers in the field of indigenous studies and early American studies; and librarians, curators, activists, and storytellers. The contributors examine various digital projects and outline their relevance to the lives and interests of tribal people and communities, along with the transformative power that access to online materials affords. The authors aim to empower native people to re-envision the Western archive as a site of community-based practices for cultural preservation, one that can offer indigenous perspectives and new technological applications for the imaginative reconstruction of the tribal past, the repatriation of the tribal memories, and a powerful vision for an indigenous future. This important and timely collection will appeal to archivists and indigenous studies scholars alike.

This third edition brings the volume fully up to date, with consideration of the broader evolution of indigenous rights in international law and recent developments on the ground in Alaska.

Elizabeth B. Pinson shares with us her memories of Alaska's emergence into a new and modern era, bearing witness to history in the early twentieth century as she recalls it. She draws us into her world as a young girl of mixed ethnicity, with a mother whose Eskimo family had resided on the Seward Peninsula for generations and a father of German heritage. Growing up in and near the tiny village of Teller on the Bering Strait, Elizabeth at the age of six, despite a harrowing, long midwinter sled ride to rescue her, lost both her legs to frostbite when her grandparents, with whom she was spending the winter in their traditional Eskimo home, died in the 1918 influenza epidemic.

Fitted with artificial legs financed by an eastern benefactor, Elizabeth kept journals of her struggles, triumphs, and adventures, recording her impressions of the changing world around her and experiences with the motley characters she met. These included Roald Amundsen, whose dirigible landed in Teller after crossing the Arctic Circle; the ill-fated 1921 British colonists of Wrangel Island in the Arctic; trading ship captains and crews; prospectors; doomed aviators; and native reindeer herders. Elizabeth moved on to boarding school, marriage, and the state of Washington, where she compiled her records into this memoir and where, now in her 90s, she lives.

Jack and Annie Fallon had been living what seemed the ideal life with their son Riley, spending the school year in Portland, where Jack was a professor of Native American history, and summers at Jack’s family ranch in northeastern Oregon, on land surrounded by the Umatilla Indian Reservation. But a good way of life can disappear almost overnight, as the Umatilla, Cayuse, and Walla Walla peoples already know. Now the teenage Riley is in rehab, Jack has disappeared without a trace into the remote wilderness, and Annie is recovering from her own hospitalization following a mental health crisis.

Still fragile, a bereft Annie returns to the ranch, where she is befriended by Leona, a Umatilla-Cayuse neighbor. Leona, as it turns out, has a long connection to the family that even Jack never knew about. At the time of his disappearance, Jack had been grappling with his family’s legacy—with the conflicts and consequences of white settlement of native ground. Three generations before he was born, the family ranch was taken from the Umatilla reservation through the Allotment Act. Jack’s mother died when he was six, but his father’s stern presence still cast a shadow on the land.

“Survival is hard sometimes,” Leona says, but with her help, Annie is able to bring Riley home from rehab and begin the work of healing their small family, learning, season by season, how to go on living without Jack. Leona, Riley’s friends Alex and Mattie, and old neighbors Gus and Audrey become a larger family for Annie as they share the stories that connect them—long-silenced stories from both cultures that could solve the mystery of Jack’s disappearance.

In prose that is lyrical and clear-eyed, All Coyote’s Children weaves an unforgettable tale of cultures and families caught in the inescapable web of who they are and what they have inherited.

Several sacred artifacts have gone missing from the Minnesota Red Earth Reservation and the suspect list is continuously growing. While it could be the racists from the bordering town, or a young man struggling with problems at home, or the county coroner and his cronies, the need for answers and apprehending the culprit is amplified when Jed Morriseau, the Tribal Chairman, is murdered. Investigating these mysterious occurrences because of tribal traditions and the honor of her family, Renee LaRoche works to track down the people responsible. But can she maintain her intense investigation as well as her new relationship with Samantha Salisbury, the visiting women’s studies professor at the white college nearby? Renee is caught between the traditions of her tribe and efforts to help her chimook lover accept their cultural differences. 

To document these artifacts for the public, the Kunstkamera collaborated with the Alutiiq Museum in Kodiak, Alaska. Together, anthropologists and members of the Alutiiq community combined the collection records with cultural knowledge and high-resolution digital imagery and worked to name objects, describe their uses, and detail the materials used in their construction. As a result, this book will provide the Alutiit, Alaskans, Russians, and the global community with lasting access to one of the oldest, most extensive ethnographic collections from the central Gulf of Alaska.

The Indians of coastal Long Island were closely attuned to their maritime environment. They hunted sea mammals, fished in coastal waters, and harvested shellfish. To celebrate the deep-water spirits, they sacrificed the tail and fins of the most powerful and awesome denizen of their maritime world—the whale. These Native Americans were whalemen, integral to the origin and development of the first American whaling enterprise in the years 1650 to 1750.

America’s Early Whalemen examines this early chapter of an iconic American historical experience. John A. Strong’s research draws on exhaustive sources, domestic and international, including little-known documents such as the whaling contracts of 340 Native American whalers, personal accounting books of whaling company owners, London customs records, estate inventories, and court records. Strong addresses labor relations, the role of alcohol and debt, the patterns of cultural accommodations by Native Americans, and the emergence of corporate capitalism in colonial America.

When Strong began teaching at Long Island University in 1964, he found little mention of the local Indigenous people in history books. The Shinnecocks and the neighboring tribes of Unkechaugs and Montauketts were treated as background figures for the celebratory narrative of the “heroic” English settlers. America’s Early Whalemen highlights the important contributions of Native peoples to colonial America.

Although much contemporary American Indian literature examines the relationship between humans and the land, most Native authors do not set their work in the "pristine wilderness" celebrated by mainstream nature writers. Instead, they focus on settings such as reservations, open-pit mines, and contested borderlands. Drawing on her own teaching experience among Native Americans and on lessons learned from such recent scenes of confrontation as Chiapas and Black Mesa, Joni Adamson explores why what counts as "nature" is often very different for multicultural writers and activist groups than it is for mainstream environmentalists.

This powerful book is one of the first to examine the intersections between literature and the environment from the perspective of the oppressions of race, class, gender, and nature, and the first to review American Indian literature from the standpoint of environmental justice and ecocriticism. By examining such texts as Sherman Alexie's short stories and Leslie Marmon Silko's novel Almanac of the Dead, Adamson contends that these works, in addition to being literary, are examples of ecological criticism that expand Euro-American concepts of nature and place.

Adamson shows that when we begin exploring the differences that shape diverse cultural and literary representations of nature, we discover the challenge they present to mainstream American culture, environmentalism, and literature. By comparing the work of Native authors such as Simon Ortiz with that of environmental writers such as Edward Abbey, she reveals opportunities for more multicultural conceptions of nature and the environment.

More than a work of literary criticism, this is a book about the search to find ways to understand our cultural and historical differences and similarities in order to arrive at a better agreement of what the human role in nature is and should be. It exposes the blind spots in early ecocriticism and shows the possibilities for building common ground— a middle place— where writers, scholars, teachers, and environmentalists might come together to work for social and environmental change.

Indigenous people of wisdom have offered prayers of power, protection, and healing since the dawn of time. From Wovoka, the Ghost Dance prophet, to contemporary healer Kenneth Coosewoon, medicine people have called on the spiritual world to help humans in their relationships with each other and the natural world. Many American Indians—past and present—have had the ability to use power to access wisdom, knowledge, and spiritual understanding.

This groundbreaking collection provides fascinating stories of wisdom, spiritual power, and forces within tribal communities that have influenced the past and may influence the future. Through discussions of omens, prophecies, war, peace, ceremony, ritual, and cultural items such as masks, prayer sticks, sweat lodges, and peyote, this volume offers examples of the ways in which Native American beliefs in spirits have been and remain a fundamental aspect of history and culture. Drawing from written and oral sources, the book offers readers a greater understanding of creation narratives, oral histories, and songs that speak of healers, spirits, and power from tribes across the North American continent.

American Indian medicine ways and spiritual power remain vital today. With the help of spirits, people can heal the sick, protect communities from natural disasters, and mediate power of many kinds between the spiritual and corporeal worlds. As the contributors to this volume illustrate, healers are the connective cloth between the ancient past and the present, and their influence is significant for future generations.

CONTRIBUTORS

R. David Edmunds
Joseph B. Herring
Benjamin Jenkins
Troy R. Johnson
Michelle Lorimer
L. G. Moses
Richard D. Scheuerman
Al Logan Slagle
Clifford E. Trafzer

William Hagan's concise account of Indian-white relations has become one of the standard histories of the subject. For this third edition, Hagan has updated information throughout the book and added a new chapter, "Domestic, Dependent Nations," in which he discusses developments in Native American life in the 1970s and 1980s. In his new bibliographic essay, Hagan surveys recent research and offers suggestions for further reading.

"The author has reduced the long story—often as tangled as a five-year-old's fishing line—into a brief, clear, and highly interesting book. . . . A remarkable achievement."—San Francisco Chronicle

Many national parks and monuments tell unique stories of the struggle between the rights of native peoples and the wants of the dominant society. These stories involve our greatest parks—Yosemite, Yellowstone, Mesa Verde, Glacier, the Grand Canyon, Olympic, Everglades—as well as less celebrated parks elsewhere. In American Indians and National Parks, authors Robert Keller and Michael Turek relate these untold tales of conflict and collaboration. American Indians and National Parks details specific relationships between native peoples and national parks, including land claims, hunting rights, craft sales, cultural interpretation, sacred sites, disposition of cultural artifacts, entrance fees, dams, tourism promotion, water rights, and assistance to tribal parks. Beginning with a historical account of Yosemite and Yellowstone, American Indians and National Parks reveals how the creation of the two oldest parks affected native peoples and set a pattern for the century to follow. Keller and Turek examine the evolution of federal policies toward land preservation and explore provocative issues surrounding park/Indian relations. When has the National Park Service changed its policies and attitudes toward Indian tribes, and why? How have environmental organizations reacted when native demands, such as those of the Havasupai over land claims in the Grand Canyon, seem to threaten a national park? How has the Park Service dealt with native claims to hunting and fishing rights in Glacier, Olympic, and the Everglades? While investigating such questions, the authors traveled extensively in national parks and conducted over 200 interviews with Native Americans, environmentalists, park rangers, and politicians. They meticulously researched materials in archives and libraries, assembling a rich collection of case studies ranging from the 19th century to the present. In American Indians and National Parks, Keller and Turek tackle a significant and complicated subject for the first time, presenting a balanced and detailed account of the Native-American/national-park drama. This book will prove to be an invaluable resource for policymakers, conservationists, historians, park visitors, and others who are concerned about preserving both cultural and natural resources.