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Five centuries before the Pilgrims landed in Massachusetts, indigenous North Americans had already built a vast urban center on the banks of the Mississippi River where East St. Louis is today. This is the story of North America's largest archaeological site, told through the lives, personalities, and conflicts of the men and women who excavated and studied it.   At its height the metropolis of Cahokia had twenty thousand inhabitants in the city center with another ten thousand in the outskirts. Cahokia was a precisely planned community with a fortified central city and surrounding suburbs. Its entire plan reflected the Cahokian's concept of the cosmos. Its centerpiece, Monk's Mound, ten stories tall, is the largest pre-Columbian structure in North America, with a base circumference larger than that of either the Great Pyramid of Khufu in Egypt or the Pyramid of the Sun at Teotihuacan in Mexico. Nineteenth-century observers maintained that the mounds, too sophisticated for primitive Native American cultures, had to have been created by a superior, non-Indian race, perhaps even by survivors of the lost continent of Atlantis. Melvin Fowler, the "dean" of Cahokia archaeologists, and Biloine Whiting Young tell an engrossing story of the struggle to protect the site from the encroachment of interstate highways and urban sprawl. Now identified as a World Heritage Site by UNESCO and protected by the Illinois Historic Preservation Agency, Cahokia serves as a reminder that the indigenous North Americans had a past of complexity and great achievement.
 
 

In 1980, when the Cabazon Band first opened a small poker club on their Indian reservation in the isolated desert of California, they knew local authorities would challenge them. Cabazon persisted and ultimately won, defeating the State of California in a landmark case before the Supreme Court. By fighting for their right to operate a poker club, Cabazon opened up the possibility for native nations across the United States to open casinos on their own reservations, spurring the growth of what is now a $30 billion industry.

Cahuilla Nation Activism and the Tribal Casino Movement tells the bigger story of how the Cahuilla nations—including the Cabazon—have used self-reliance and determination to maintain their culture and independence against threats past and present. From California’s first governor’s “war of extermination” against native peoples through today’s legal and political challenges, Gordon shows that successful responses have depended on the Cahuilla’s ability to challenge non-natives’ assumptions and misconceptions.

In a radically new interpretation and synthesis of highly popular 18th- and 19th-century genres, Michelle Burnham examines the literature of captivity, and, using Homi Bhabha's concept of interstitiality as a base, provides a valuable redescription of the ambivalent origins of the US national narrative. Stories of colonial captives, sentimental heroines, or fugitive slaves embody a "binary division between captive and captor that is based on cultural, national, or racial difference," but they also transcend these pre-existing antagonistic dichotomies by creating a new social space, and herein lies their emotional power. Beginning from a simple question on why captivity, particularly that of women, so often inspires a sentimental response, Burnham examines how these narratives elicit both sympathy and pleasure. The texts carry such great emotional impact precisely because they "traverse those very cultural, national, and racial boundaries that they seem so indelibly to inscribe. Captivity literature, like its heroines, constantly negotiates zones of contact," and crossing those borders reveals new cultural paradigms to the captive and, ultimately, the reader.

In 1844, on the heels of the final wave of the forced removal of thousands of Indians from the southern United States to what is now Oklahoma, the Southern Methodist Church created a separate organization known as the Indian Mission Conference to oversee its missionary efforts among the Native communities of Indian Territory. Initially, the Church conducted missions as part of the era’s push toward assimilation. But what the primarily white missionaries quickly encountered was a population who exerted more autonomy than they expected and who used Christianity to protect their culture, both of which frustrated those eager to bring Indian Territory into what they felt was mainstream American society.

In Capture These Indians for the Lord, Tash Smith traces the trajectory of the Southern Methodist Church in Oklahoma when it was at the frontlines of the relentless push toward western expansion. Although many Native people accepted the missionaries’ religious practices, Smith shows how individuals found ways to reconcile the Methodist force with their traditional cultural practices. When the white population of Indian Territory increased and Native sovereignty came under siege during the allotment era of the 1890s, white communities marginalized Indians within the Church and exploited elements of mission work for their own benefit.

Later, with white indifference toward Indian missions peaking in the early twentieth century, Smith explains that as the remnants of the Methodist power weakened, Indian membership regained control and used the Church to regenerate their culture. Throughout, Smith explores the complex relationships between white and Indian community members and how these phenomena shaped Methodist churches in the twentieth century.

Traces the craft of pottery making among the Catawba Indians of North Carolina from the late 18th century to the present

When Europeans encountered them, the Catawba Indians were living along the river and throughout the valley that carries their name near the present North Carolina-South Carolina border. Archaeologists later collected and identified categories of pottery types belonging to the historic Catawba and extrapolated an association with their protohistoric and prehistoric predecessors.

In this volume, Thomas Blumer traces the construction techniques of those documented ceramics to the lineage of their probable present-day master potters or, in other words, he traces the Catawba pottery traditions. By mining data from archives and the oral traditions of contemporary potters, Blumer reconstructs sales circuits regularly traveled by Catawba peddlers and thereby illuminates unresolved questions regarding trade routes in the protohistoric period. In addition, the author details particular techniques of the representative potters—factors such as clay selection, tool use, decoration, and firing techniques—which influence their styles.

On August 27, 2007, the U.S. Ninth Circuit Court of Appeals upheld an earlier district court ruling that sport climbing on a Washoe Indian sacred site in western Nevada must cease. Cave Rock, a towering monolith jutting over the shore of Lake Tahoe, has been sacred to the Washoe people for over five thousand years. Long abused by road builders and vandals, it earned new fame in the late twentieth century as a world-class sport rock-climbing site. Over twenty years of bitter disputes and confrontation between the Washoe and the climbers ensued. The Washoe are a small community of fewer than 2,000 members; the climbers were backed by a national advocacy and lobbying group and over a hundred powerful corporations. Cave Rock follows the history of the fight between these two groups and examines the legal challenges and administrative actions that ultimately resulted in a climbing ban. After over two centuries of judicial decisions allowing federal control, economic development, or public interests to outweigh Indian claims to their sacred places, the Court’s ruling was both unprecedented and highly significant. As the authors conclude, the long-term implications of the ruling for the protection of Native rights are of equal consequence.

The world of acclaimed Native American poet Adrian Louis is harsh and full of pain—the blizzard-blasted plains and dusty towns of the northern Midwest, the hopeless barrenness of the Reservation, and a bleak interior world of loss, illness, and despair. Louis’s poems bring us to a place where ghosts hitchhike and the traditional pow-wow becomes an affirmation of bitter survival, where the lives of the young end too often in acts of meaningless self-destruction, and where his own existence becomes a daily battle with his cherished wife’s decline into the dementia of Alzheimer’s disease. Louis is a writer of extraordinary courage and skill, and these powerful, moving poems, wrested from the harsh experience of the Rez and his own lonely struggle with a merciless illness, will awe their readers with their brilliance and desperate humanity.

Sometimes the losses of childhood can be recovered only in the flight of the dragonfly.

Native American children have long been subject to removal from their homes for placement in residential schools and, more recently, in foster or adoptive homes. The governments of both the United States and Canada, having reduced Native nations to the legal status of dependent children, historically have asserted a surrogate parentalism over Native children themselves.

Children of the Dragonfly is the first anthology to document this struggle for cultural survival on both sides of the U.S.-Canadian border. Through autobiography and interviews, fiction and traditional tales, official transcripts and poetry, these voices— Seneca, Cherokee, Mohawk, Navajo, and many others— weave powerful accounts of struggle and loss into a moving testimony to perseverance and survival. Invoking the dragonfly spirit of Zuni legend who helps children restore a way of life that has been taken from them, the anthology explores the breadth of the conflict about Native childhood.

Included are works of contemporary authors Sherman Alexie, Joy Harjo, Luci Tapahonso, and others; classic writers Zitkala-Sa and E. Pauline Johnson; and contributions from twenty important new writers as well. They take readers from the boarding school movement of the 1870s to the Sixties Scoop in Canada and the Indian Child Welfare Act of 1978 in the United States. They also spotlight the tragic consequences of racist practices such as the suppression of Indian identity in government schools and the campaign against Indian childbearing through involuntary sterilization.

CONTENTS
Part 1. Traditional Stories and Lives
Severt Young Bear (Lakota) and R. D. Theisz, To Say "Child"
Zitkala-Sa (Yankton Sioux), The Toad and the Boy
Delia Oshogay (Chippewa), Oshkikwe's Baby
Michele Dean Stock (Seneca), The Seven Dancers
Mary Ulmer Chiltoskey (Cherokee), Goldilocks Thereafter
Marietta Brady (Navajo), Two Stories
Part 2. Boarding and Residential Schools
Embe (Marianna Burgess), from Stiya: or, a Carlisle Indian Girl at Home
Black Bear (Blackfeet), Who Am I?
E. Pauline Johnson (Mohawk), As It Was in the Beginning
Lee Maracle (Stoh:lo), Black Robes
Gordon D. Henry, Jr. (White Earth Chippewa), The Prisoner of Haiku
Luci Tapahonso (Navajo), The Snakeman
Joy Harjo (Muskogee), The Woman Who Fell from the Sky
Part 3. Child Welfare and Health Services
Problems That American Indian Families Face in Raising Their Children, United States Senate, April 8 and 9, 1974
Mary TallMountain (Athabaskan), Five Poems
Virginia Woolfclan, Missing Sister
Lela Northcross Wakely (Potawatomi/Kickapoo), Indian Health
Sherman Alexie (Spokane/Coeur d'Alene), from Indian Killer
Milton Lee (Cheyenne River Sioux) and Jamie Lee, The Search for Indian
Part 4. Children of the Dragonfly
Peter Cuch (Ute), I Wonder What the Car Looked Like
S. L. Wilde (Anishnaabe), A Letter to My Grandmother
Eric Gansworth (Onondaga), It Goes Something Like This
Kimberly Roppolo (Cherokee/Choctaw/Creek), Breeds and Outlaws
Phil Young (Cherokee) and Robert Bensen, Wetumka
Lawrence Sampson (Delaware/Eastern Band Cherokee), The Long Road Home
Beverley McKiver (Ojibway), When the Heron Speaks
Joyce carlEtta Mandrake (White Earth Chippewa), Memory Lane Is the Next Street Over
Alan Michelson (Mohawk), Lost Tribe
Patricia Aqiimuk Paul (Inupiaq), The Connection
Terry Trevor (Cherokee/Delaware/Seneca), Pushing up the Sky
Annalee Lucia Bensen (Mohegan/Cherokee), Two Dragonfly Dream Songs

Explores the power and artistry of prophecy among the Mississippi Band of Choctaw Indians, who use predictions about the future to interpret the world around them

This book challenges the common assumption that American Indian prophecy was an anomaly of the 18th and 19th centuries that resulted from tribes across the continent reacting to the European invasion. Tom Mould’s study of the contemporary prophetic traditions of the Mississippi Band of Choctaw Indians reveals a much larger system of prophecy that continues today as a vibrant part of the oral tradition.
 
Mould shows that Choctaw prophecy is more than a prediction of the future; it is a way to unite the past, present, and future in a moral dialogue about how one should live. Choctaw prophecy, he argues, is stable and continuous; it is shared in verbal discourse, inviting negotiation on the individual level; and, because it is a tradition of all the people, it manifests itself through myriad visions with many themes. In homes, casinos, restaurants, laundromats, day care centers, and grocery stores, as well as in ceremonial and political situations, people discuss current events and put them into context with traditional stories that govern the culture. In short, recitation is widely used in everyday life as a way to interpret, validate, challenge, and create the world of the Choctaw speaker.
 
Choctaw Prophecy stands as a sound model for further study into the prophetic traditions of not only other American Indian tribes but also communities throughout the world. Weaving folklore and oral tradition with ethnography, this book will be useful to academic and public libraries as well as to scholars and students of southern Indians and the modern South.
 
 

Winner of the 2019 Mark E. Mack Community Engagement Award from the Society for Historical Archaeology, the collaborative archaeology project at the former Stewart Indian School documents the archaeology and history of a heritage project at a boarding school for American Indian children in the Western United States. In Collaborative Archaeology at Stewart Indian School, the team’s collective efforts shed light on the children’s education, foodways, entertainment, health, and resilience in the face of the U.S. government’s attempt to forcibly assimilate Native populations at the turn of the twentieth century, as well as school life in later years after reforms.

This edited volume addresses the theory, methods, and outcomes of collaborative archaeology conducted at the Stewart Indian School site and is a genuine collective effort between archaeologists, former students of the school, and other tribal members. With more than twenty contributing authors from the University of Nevada, Reno, Nevada Indian Commission, Washoe Tribal Historic Preservation Office, and members of Washoe, Paiute, and Shoshone tribes, this rich case study is strongly influenced by previous work in collaborative and Indigenous archaeologies. It elaborates on those efforts by applying concepts of governmentality (legal instruments and practices that constrain and enable decisions, in this case, regarding the management of historical populations and modern heritage resources) as well as social capital (valued relations with others, in this case, between Native and non-Native stakeholders).

As told through the trials, errors, shared experiences, sobering memories, and stunning accomplishments of a group of students, archaeologists, and tribal members, this rare gem humanizes archaeological method and theory and bolsters collaborative archaeological research.

This important collection of essays expands the geographic, demographic, and analytic scope of the term genocide to encompass the effects of colonialism and settler colonialism in North America. Colonists made multiple and interconnected attempts to destroy Indigenous peoples as groups. The contributors examine these efforts through the lens of genocide. Considering some of the most destructive aspects of the colonization and subsequent settlement of North America, several essays address Indigenous boarding school systems imposed by both the Canadian and U.S. governments in attempts to "civilize" or "assimilate" Indigenous children. Contributors examine some of the most egregious assaults on Indigenous peoples and the natural environment, including massacres, land appropriation, the spread of disease, the near-extinction of the buffalo, and forced political restructuring of Indigenous communities. Assessing the record of these appalling events, the contributors maintain that North Americans must reckon with colonial and settler colonial attempts to annihilate Indigenous peoples.

Contributors. Jeff Benvenuto, Robbie Ethridge, Theodore Fontaine, Joseph P. Gone, Alexander Laban Hinton, Tasha Hubbard, Margaret D. Jabobs, Kiera L. Ladner, Tricia E. Logan, David B. MacDonald, Benjamin Madley, Jeremy Patzer, Julia Peristerakis, Christopher Powell, Colin Samson, Gray H. Whaley, Andrew Woolford

In Colonial Lives of Property Brenna Bhandar examines how modern property law contributes to the formation of racial subjects in settler colonies and to the development of racial capitalism. Examining both historical cases and ongoing processes of settler colonialism in Canada, Australia, and Israel and Palestine, Bhandar shows how the colonial appropriation of indigenous lands depends upon ideologies of European racial superiority as well as upon legal narratives that equate civilized life with English concepts of property. In this way, property law legitimates and rationalizes settler colonial practices while it racializes those deemed unfit to own property. The solution to these enduring racial and economic inequities, Bhandar demonstrates, requires developing a new political imaginary of property in which freedom is connected to shared practices of use and community rather than individual possession.

The effects of colonization on the Indigenous peoples of the Américas over the past 500 years have varied greatly. So too have the forms of resistance, resilience, and sovereignty. In the face of these differences, the contributors to this volume contend that understanding the commonalities in these Indigenous experiences will strengthen resistance to colonial forces still at play. This volume marks a critical moment in bringing together transnational and interdisciplinary scholarship to articulate new ways of pursuing critical Indigenous studies.

Comparative Indigeneities of the Américas highlights intersecting themes such as indigenísmo, mestizaje, migration, displacement, autonomy, sovereignty, borders, spirituality, and healing that have historically shaped the experiences of Native peoples across the Américas. In doing so, it promotes a broader understanding of the relationships between Native communities in the United States and Canada and those in Latin America and the Caribbean and invites a hemispheric understanding of the relationships between Native and mestiza/o peoples.

Through path-breaking approaches to transnational, multidisciplinary scholarship and theory, the chapters in this volume advance understandings of indigeneity in the Américas and lay a strong foundation for further research. This book will appeal to scholars and students in the fields of anthropology, literary and cultural studies, history, Native American and Indigenous studies, women and gender studies, Chicana/o studies, and critical ethnic studies.

Ultimately, this deeply informative and empowering book demonstrates the various ways that Indigenous and mestiza/o peoples resist state and imperial attempts to erase, repress, circumscribe, and assimilate them.

In this revolutionary text, prominent Native American studies scholar and activist Andrea Smith reveals the connections between different forms of violence—perpetrated by the state and by society at large—and documents their impact on Native women. Beginning with the impact of the abuses inflicted on Native American children at state-sanctioned boarding schools from the 1880s to the 1980s, Smith adroitly expands our conception of violence to include the widespread appropriation of Indian cultural practices by whites and other non-Natives; environmental racism; and population control. Smith deftly connects these and other examples of historical and contemporary colonialism to the high rates of violence against Native American women—the most likely to suffer from poverty-related illness and to survive rape and partner abuse. Smith also outlines radical and innovative strategies for eliminating gendered violence.
 

A remarkable multifaceted history, Contested Territories examines a region that played an essential role in America's post-revolutionary expansion—the Lower Great Lakes region, once known as the Northwest Territory. As French, English, and finally American settlers moved westward and intersected with Native American communities, the ethnogeography of the region changed drastically, necessitating interactions that were not always peaceful. Using ethnohistorical methodologies, the seven essays presented here explore rapidly changing cultural dynamics in the region and reconstruct in engaging detail the political organization, economy, diplomacy, subsistence methods, religion, and kinship practices in play. With a focus on resistance, changing worldviews, and early forms of self-determination among Native Americans, Contested Territories demonstrates the continuous interplay between actor and agency during an important era in American history.

Corbett Mack (1892–1974), was a Northern Paiute of mixed ancestry, caught between Native American and white worlds. A generation before, his tribe had brought forth the prophet Wovoka, whose Ghost Dance swept the Indian world in the 1890s. Mack’s world was a harsh and bitter place after the last Native American uprisings had been brutally crushed; a life of servitude to white farmers and addiction to opium. Hittman uses Mack’s own words to retell his story, an uncompromising account of a traumatized life that typified his generation, yet nonetheless made meaningful through the perseverance of Paiute cultural traditions. 

Until now, very little about the recent history of the Mapuche, Chile’s largest indigenous group, has been available to English-language readers. Courage Tastes of Blood helps to rectify this situation. It tells the story of one Mapuche community—Nicolás Ailío, located in the south of the country—across the entire twentieth century, from its founding in the resettlement process that followed the military defeat of the Mapuche by the Chilean state at the end of the nineteenth century. Florencia E. Mallon places oral histories gathered from community members over an extended period of time in the 1990s in dialogue with one another and with her research in national and regional archives. Taking seriously the often quite divergent subjectivities and political visions of the community’s members, Mallon presents an innovative historical narrative, one that reflects a mutual collaboration between herself and the residents of Nicolás Ailío.

Mallon recounts the land usurpation Nicolás Ailío endured in the first decades of the twentieth century and the community’s ongoing struggle for restitution. Facing extreme poverty and inspired by the agrarian mobilizations of the 1960s, some community members participated in the agrarian reform under the government of socialist president Salvador Allende. With the military coup of 1973, they suffered repression and desperate impoverishment. Out of this turbulent period the Mapuche revitalization movement was born. What began as an effort to protest the privatization of community lands under the military dictatorship evolved into a broad movement for cultural and political recognition that continues to the present day. By providing the historical and local context for the emergence of the Mapuche revitalization movement, Courage Tastes of Blood offers a distinctive perspective on the evolution of Chilean democracy and its rupture with the military coup of 1973.

 

Paul Radin, one of America's first and most reputable professional anthropologists, lived among the Winnebago Indians for years, and for years he tried without success to interview the notorious younger son of the Blow Snake family, the Crashing Thunder of this book. At last Crashing Thunder agreed to tell Radin his life story, one that Radin calls "a true rake's progress."
 

Speaking through Radin, Crashing Thunder told of his childhood, stories of Winnebago gods, his appetite for women and beer, and his extraordinary friends and relatives, including his brother-in-law, Thunder Cloud, then in his third incarnation. Crashing Thunder also told of his redemption through his new religion, peyote.
 

To enhance understanding of the autobiography and its place in anthropology and literature, a new foreword, appendix, and index have been prepared by eminent Native American scholar, Arnold Krupat.

In Indigenous America, human rights and justice take on added significance. The special legal status of Native Americans and the highly complex jurisdictional issues resulting from colonial ideologies have become deeply embedded into federal law and policy. Nevertheless, Indigenous people in the United States are often invisible in discussions of criminal and social justice.
 
Crime and Social Justice in Indian Country calls to attention the need for culturally appropriate research protocols and critical discussions of social and criminal justice in Indian Country. The contributors come from the growing wave of Native American as well as non-Indigenous scholars who employ these methods. They reflect on issues in three key areas: crime, social justice, and community responses to crime and justice issues. Topics include stalking, involuntary sterilization of Indigenous women, border-town violence, Indian gaming, child welfare, and juvenile justice. These issues are all rooted in colonization; however, the contributors demonstrate how Indigenous communities are finding their own solutions for social justice, sovereignty, and self-determination.
 
Thanks to its focus on community responses that exemplify Indigenous resilience, persistence, and innovation, this volume will be valuable to those on the ground working with Indigenous communities in public and legal arenas, as well as scholars and students. Crime and Social Justice in Indian Country shows the way forward for meaningful inclusions of Indigenous peoples in their own justice initiatives.

Contributors

Alisse Ali-Joseph
William G. Archambeault
Cheryl Redhorse Bennett
Danielle V. Hiraldo
Lomayumptewa K. Ishii
Karen Jarratt-Snider
Eileen Luna-Firebaugh
Anne Luna-Gordinier
Marianne O. Nielsen
Linda M. Robyn

Native Americans are disproportionately represented as offenders in the U.S. criminal justice system, particularly in the southwestern and north-central regions. However, until recently there was little investigation into the reasons for their over-representation. Furthermore, there has been little acknowledgment of the positive contributions of Native Americans to the criminal justice system—in rehabilitating offenders, aiding victims, and supporting service providers. This book offers a valuable and contemporary overview of how the American criminal justice system impacts Native Americans on both sides of the law.

Each of the fourteen chapters of Criminal Justice in Native America was commissioned specifically for this volume. Contributors—many of whom are Native Americans—rank among the top scholars in their fields. Some of the chapters treat broad subjects, including crime, police, courts, victimization, corrections, and jurisdiction. Others delve into more specific topics, including hate crimes against Native Americans, state-corporate crimes against Native Americans, tribal peacemaking, and cultural stresses of police officers. Separate chapters are devoted to women and juveniles.

The well-known scholar Marianne Nielsen provides a context-setting introduction, in which she addresses the history of the legal treatment of Native Americans in the United States as well as a provocative conclusion that details important issues for current and future research in Native American criminal justice studies. Intended to introduce students to the substantive concerns of a range of disciplines that contribute to Native American Studies—among them, criminal justice and criminology, law, sociology, and anthropology—Criminal Justice in Native America will interest all readers who are concerned about relationships between Native peoples and prevailing criminal justice systems.

Crossing Waters, Crossing Worlds explores the critically neglected intersection of Native and African American cultures. This interdisciplinary collection combines historical studies of the complex relations between blacks and Indians in Native communities with considerations and examples of various forms of cultural expression that have emerged from their intertwined histories. The contributors include scholars of African American and Native American studies, English, history, anthropology, law, and performance studies, as well as fiction writers, poets, and a visual artist.

Essays range from a close reading of the 1838 memoirs of a black and Native freewoman to an analysis of how Afro-Native intermarriage has impacted the identities and federal government classifications of certain New England Indian tribes. One contributor explores the aftermath of black slavery in the Choctaw and Chickasaw nations, highlighting issues of culture and citizenship. Another scrutinizes the controversy that followed the 1998 selection of a Miss Navajo Nation who had an African American father. A historian examines the status of Afro-Indians in colonial Mexico, and an ethnographer reflects on oral histories gathered from Afro-Choctaws. Crossing Waters, Crossing Worlds includes evocative readings of several of Toni Morrison’s novels, interpretations of plays by African American and First Nations playwrights, an original short story by Roberta J. Hill, and an interview with the Creek poet and musician Joy Harjo. The Native American scholar Robert Warrior develops a theoretical model for comparative work through an analysis of black and Native intellectual production. In his afterword, he reflects on the importance of the critical project advanced by this volume.

Contributors. Jennifer D. Brody, Tamara Buffalo, David A. Y. O. Chang, Robert Keith Collins, Roberta J. Hill, Sharon P. Holland, ku'ualoha ho’omnawanui, Deborah E. Kanter, Virginia Kennedy, Barbara Krauthamer, Tiffany M. McKinney, Melinda Micco, Tiya Miles, Celia E. Naylor, Eugene B. Redmond, Wendy S. Walters, Robert Warrior

Recipient of a 1995 Critics' Choice Award of the American Educational Studies Association

Established by the Cherokee Nation in 1851 in present-day eastern Oklahoma, the nondenominaional Cherokee Female Seminary was one of the most important schools in the history of American Indian education. Devon Mihesuah explores its curriculum, faculty, administration, and educational philosophy.
"[An] important work. . . . It tells the fascinating and occasionally poignant story of the Cherokee Female Seminary, which enrolled its first class of 'Rosebuds,' as the seminarians called themselves, in 1851." --Choice
"I recommend it to any serious student of the Cherokee people." -- Robert J. Conley, author of Mountain Windsong
"Of the many books about Cherokee history, few deal with the issue of acculturation in the post-removal period and none so effectively as Devon Mihesuah's Cultivating the Rosebuds."  -- Nancy Shoemaker, Western Historical Quarterly
"Required reading for anyone remotely interested in the history of Native American education." -- David W. Adams, History of Education Quarterly
 

The Bearlake Athapaskan-speaking Indians of Canada's Northwest Territories have valued industriousness, generosity, individual autonomy, and emotional restraint for many generations. They also highly esteem "control" in human thought and behavior. The latter value integrates the others in a coherent framework of moral responsibility that persists as a central feature of Bearlake culture. Rushforth here provides an ethnographic description and analysis of these beliefs and values, which considers their relationship to examples of Bearlake social behavior.