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I Have Spoken is a collection of American Indian oratory from the 17th to the 20th century, concentrating on speeches focusing around Indian-white relationships, especially treaty-making negotiations. A few letters and other writings are also included.

Here, in their own words, is the Indian’s story told with integrity, with drama, with caustic wit, with statesmanship, with poetic impact; a story of proffered friendship, of broken promises, of hope, of disillusionment, of pride, of a whole land and life gone sour.

Álk’idídaa’ jini. The stories begin. In poems that exude the warmth of an afternoon in the southwestern sun, Hershman John draws readers into a world both familiar and utterly new. Raised on a reservation and in boarding schools, then educated at a state university, John writes as a contemporary Navajo poet. His is a new voice—one that understands life on both sides of the canyon that divides, but does not completely separate, the Diné people from their neighbors who live outside the reservation. His poetry draws freely from tribal myths and legends, and like its creator, it lives outside the reservation too. Perhaps that is why they seem so unspoiled, so sparkling. They are like gemstones that we have never seen. And we are dazzled.

With their recurring images of sheep, coyotes, and crows—and an ever-present Navajo grandmother—these poems carry echoes of an ancient time that seems to exist in parallel with our own. The people who live in them bear, as if woven strand by strand into their souls, the culture and traditions of the Glittering World. Although these poems are lush with imagery of sunbaked lands, they are never sentimental. Throughout this collection, the poet’s voice is confident, assured, and engaged with life in a messy world. It is a world in which animated spirits dwell comfortably with modern machinery, where the spiritual resides with the all-too-human. This is a welcoming universe. It invites us to enter, to linger, to savor, and to learn.

In Identity Politics of Difference, author Michelle R. Montgomery uses a multidisciplinary approach to examine questions of identity construction and multiracialism through the experiences of mixed-race Native American students at a tribal school in New Mexico. She explores the multiple ways in which these students navigate, experience, and understand their racial status and how this status affects their educational success and social interactions.

Montgomery contextualizes students’ representations of their racial identity choices through the compounded race politics of blood quantum and stereotypes of physical features, showing how varying degrees of "Indianness" are determined by peer groups. Based on in-depth interviews with nine students who identify as mixed-race (Native American–White, Native American–Black, and Native American–Hispanic), Montgomery challenges us to scrutinize how the category of “mixed-race” bears different meanings for those who fall under it based on their outward perceptions, including their ability to "pass" as one race or another.

Identity Politics of Difference includes an arsenal of policy implications for advancing equity and social justice in tribal colleges and beyond and actively engages readers to reflect on how they have experienced the identity politics of race throughout their own lives. The book will be a valuable resource to scholars, policy makers, teachers, and school administrators, as well as to students and their families.

With contributions from sociocultural and linguistic anthropologists as well as archaeologists, this volume is the first to present case studies of social identity and feasting from throughout the Greater Southwest. A section of the book is also devoted to a synthesis and set of case studies on the archaeology of the pivotal Mexican State of Chihuahua.

Unlike many previous studies, the authors of this volume place emphasis on how differences within and between societies came about rather than why dissimilar structures arose, elevating the place of both agency and history in understanding the past. Identity, Feasting, and the Archaeology of the Greater Southwest will be of interest to all doing archaeological research in the Southwestern United States and those conducting research on social identity, cultural affiliation, and commensal politics. Contributors include Karen R. Adams, Jeffrey J. Clark, Patricia L. Crown, T. J. Ferguson, Catherine S. Fowler, Robert J. Hard, Jane H. Hill, Jane H. Kelley, Frances Levine, Micah Loma'omvaya, K. Tsianina Lomawaima, A. C. MacWilliams, Paul E. Minnis, Scott G. Ortman, David Phillips Jr., James M. Potter, John R. Roney, Lynne Sebastian, Katherine A. Spielmann, Joe D. Stewart, Scott Van Keuren, Laurie D. Webster, Michael E. Whalen, and W. H. Wills

 Russell P. Strange "Book of the Year" Award from the Illinois State Historical Society, 2012.

Ronald J. Mason explores the tension between aboriginal oral traditions and the practice of archaeology in North America. That exploration is necessarily interdisciplinary and set in a global context. Indeed, the issues at stake are universal in the current era of intellectual "decolonization" and multiculturalism.

 

Unless committed to writing, even the most esteemed utterances are inevitably forgotten with the passing of generations, however much the succeeding ones try to reproduce what they think they had heard. Writing shares with archaeo-logical remains a greater, if unequal, durability. Through copious examples across academic and ethnographic spectra and over millennia, Mason examines the disparate functions of traditional "ways of knowing" in contrast to the paradigm of science and critical historiography.

  

Whether they involved goods, words, or ideas, acts of giving and trading were fundamental in early Indian-white contacts. But how did these transactions function across the two cultures, and what did they mean to each? In this book, David Murray explores a range of early exchanges between Europeans and Indians, showing how they operated within a set of interlocking economies—linguistic, religious, as well as material. Murray begins by examining the crucial role of gift-giving. Like the double function of the key, which both locks and unlocks, the gift—with its simultaneous action of offering something and demanding a return—expressed the paradoxical nature of early Indian-white encounters. Because the power to give was associated with ideas of sovereignty, both sides often preferred to represent exchanges as gift-giving rather than trading or selling. To illustrate the complexities of these cross-cultural transactions, the author looks closely at the work of linguist, trader, and missionary Roger Williams, whose A Key into the Language of America at once serves the purposes of translation, conversion, and trade. Murray also examines the changing meaning and representation of wampum, the quintessential medium of exchange in the early colonial period, as well as the multiple processes of conversion taking place as Christian ideas were incorporated into Indian cultures. According to the author, only by recognizing the ways in which objects and ideas circulated and took on value in interrelated economies can we understand the contested "middle ground" between Europeans and Indians of the colonial Northeast.

More mounds were built by ancient Native Americans in Wisconsin than in any other region of North America—between 15,000 and 20,000, at least 4,000 of which remain today. Most impressive are the effigy mounds, huge earthworks sculpted in the shapes of thunderbirds, water panthers, and other forms, not found anywhere else in the world in such concentrations. This second edition is updated throughout, incorporating exciting new research and satellite imagery. Written for general readers, it offers a comprehensive overview of these intriguing earthworks.

Citing evidence from past excavations, ethnography, the traditions of present-day Native Americans in the Midwest, ground-penetrating radar and LIDAR imaging, and recent findings of other archaeologists, Robert A. Birmingham and Amy L. Rosebrough argue that effigy mound groups are cosmological maps that model belief systems and relations with the spirit world. The authors advocate for their preservation and emphasize that Native peoples consider the mounds sacred places.

This edition also includes an expanded list of public parks and preserves where mounds can be respectfully viewed, such as the Kingsley Bend mounds near Wisconsin Dells, an outstanding effigy group maintained by the Ho-Chunk Nation, and the Man Mound Park near Baraboo, the only extant human-shaped effigy mound in the world.

Indian Nation documents the contributions of Native Americans to the notion of American nationhood and to concepts of American identity at a crucial, defining time in U.S. history. Departing from previous scholarship, Cheryl Walker turns the "usual" questions on their heads, asking not how whites experienced indigenous peoples, but how Native Americans envisioned the United States as a nation. This project unfolds a narrative of participatory resistance in which Indians themselves sought to transform the discourse of nationhood.
Walker examines the rhetoric and writings of nineteenth-century Native Americans, including William Apess, Black Hawk, George Copway, John Rollin Ridge, and Sarah Winnemucca. Demonstrating with unique detail how these authors worked to transform venerable myths and icons of American identity, Indian Nation chronicles Native American participation in the forming of an American nationalism in both published texts and speeches that were delivered throughout the United States. Pottawattomie Chief Simon Pokagon’s "The Red Man’s Rebuke," an important document of Indian oratory, is published here in its entirety for the first time since 1893.
By looking at this writing through the lens of the best theoretical work on nationality, postcoloniality, and the subaltern, Walker creates a new and encompassing picture of the relationship between Native Americans and whites. She shows that, contrary to previous studies, America in the nineteenth century was intercultural in significant ways.

An updated and revised edition of Patty Loew's Indian Nations of Wisconsin is now available, ISBN 9780870205033. From origin stories to contemporary struggles over treaty rights and sovereignty issues, Indian Nations of Wisconsin: Histories of Endurance and Renewal explores Wisconsin’s rich Native tradition. Each chapter is a compact tribal history of one of the state’s Indian nations—Ojibwe, Potawatomi, Oneida, Menominee, Mohican and Brothertown, and Ho-Chunk—and the book relies on the historical perspectives of Native people. Author Patty Loew focuses on oral tradition—stories, songs, the recorded words of Indian treaty negotiators, and interviews—as well as other untapped Native sources, such as tribal newspapers, to present a distinctly different view of history.

 

Elders and tribal historians from each of the twelve Native communities represented in the book participated in the book’s development—making suggestions, recommending sources, and offering criticism. Indian Nations of Wisconsin is illustrated with more than seventy photographs.

From origin stories to contemporary struggles over treaty rights and sovereignty issues, Indian Nations of Wisconsin explores Wisconsin's rich Native tradition. This unique volume—based on the historical perspectives of the state’s Native peoples—includes compact tribal histories of the Ojibwe, Potawatomi, Oneida, Menominee, Mohican, Ho-Chunk, and Brothertown Indians. Author Patty Loew focuses on oral tradition—stories, songs, the recorded words of Indian treaty negotiators, and interviews—along with other untapped Native sources, such as tribal newspapers, to present a distinctly different view of history. Lavishly illustrated with maps and photographs, Indian Nations of Wisconsin is indispensable to anyone interested in the region's history and its Native peoples.

The first edition of Indian Nations of Wisconsin: Histories of Endurance and Renewal, won the Wisconsin Library Association's 2002 Outstanding Book Award.

In offering here a highly readable yet comprehensive description of New England's Indians as they lived when European settlers first met them, the author provides a well-rounded picture of the natives as neither savages nor heroes, but fellow human beings existing at a particular time and in a particular environment. He dispels once and for all the common notion of native New England as peopled by a handful of savages wandering in a trackless wilderness. In sketching the picture the author has had help from such early explorers as Verrazano, Champlain, John Smith, and a score of literate sailors; Pilgrims and Puritans; settlers, travelers, military men, and missionaries. A surprising number of these took time and trouble to write about the new land and the characteristics and way of life of its native people. A second major background source has been the patient investigations of modern archaeologists and scientists, whose several enthusiastic organizations sponsor physical excavations and publications that continually add to our perception of prehistoric men and women, their habits, and their environment. This account of the earlier New Englanders, of their land and how they lived in it and treated it; their customs, food, life, means of livelihood, and philosophy of life will be of interest to all general audiences concerned with the history of Native Americans and of New England.

In 2012 Kateri Tekakwitha became the first North American Indian to be canonized as a saint by the Roman Catholic Church, an event that American Indian Catholics have awaited for generations. Saint Kateri, known as the patroness of the environment, was born in 1656 near present-day Albany, New York, to an Algonquin mother and a Mohawk father. Tekakwitha converted to Christianity at age nineteen and took a vow of perpetual virginity. Her devotees have advocated for her sainthood since her death in 1680. Within historical Catholic writings, Tekakwitha is portrayed as a model of pious, submissive femininity. Indian Pilgrims moves beyond mainstream narratives and shows that Saint Kateri is a powerful feminine figure who inspires decolonizing activism in contemporary Indigenous peoples’ lives.

Author Michelle M. Jacob examines Saint Kateri’s influence on and relation to three important themes—caring for the environment, building community, and reclaiming the Native feminine as sacred—and brings a Native feminist perspective to the story of Saint Kateri. The book demonstrates the power and potential of Indigenous decolonizing activism, as Saint Kateri’s devotees claim the space of the Catholic Church to revitalize traditional cultural practices, teach and learn Indigenous languages, and address critical issues such as protecting Indigenous homelands from environmental degradation. The book is based on ethnographic research at multiple sites, including Saint Kateri’s 2012 canonization festivities in Vatican City and Italy, the Akwesasne Mohawk Reservation (New York and Canada), the Yakama Reservation (Washington), and the National Tekakwitha Conferences in Texas, North Dakota, and Louisiana. Through narratives from these events, Jacob addresses issues of gender justice—such as respecting the autonomy of women while encouraging collectivist thinking and strategizing—and seeks collective remedies that challenge colonial and capitalist filters.
 

In the most comprehensive and detailed cultural-geographic study ever conducted of the American Indian reservations in the forty-eight contiguous states, Klaus Frantz explores the reservations as living environments rather than historical footnotes. Although this study provides well-researched documentation of the generally deplorable living conditions on the reservations, it also seeks to discover and highlight the many possibilities for positive change.

Informed by both historical research and extensive fieldwork, this book pays special attention to the natural resource base and economic outlook of the reservations, as well as the crucial issue of tribal sovereignty. Chapters also cover the demography of American Indian groups and their socioeconomic status (including standard of living, employment, and education). A new afterword treats some of the developments since the book's initial publication in German, such as the effects of the 1988 Indian gaming law that allowed Indian reservations to operate gambling establishments (with mixed success).

"Provides a good overview of the basic questions and problems facing reservation Indians today."—Peter Bolz, Journal of American History (on the German edition)

Indian Resilience and Rebuilding provides an Indigenous view of the last one-hundred years of Native history and guides readers through a century of achievements. It examines the progress that Indians have accomplished in rebuilding their nations in the 20th century, revealing how Native communities adapted to the cultural and economic pressures in modern America. Donald Fixico examines issues like land allotment, the Indian New Deal, termination and relocation, Red Power and self-determination, casino gaming, and repatriation. He applies ethnohistorical analysis and political economic theory to provide a multi-layered approach that ultimately shows how Native people reinvented themselves in order to rebuild their nations.  

Fixico identifies the tools to this empowerment such as education, navigation within cultural systems, modern Indian leadership, and indigenized political economy. He explains how these tools helped Indian communities to rebuild their nations. Fixico constructs an Indigenous paradigm of Native ethos and reality that drives Indian modern political economies heading into the twenty-first century.

This illuminating and comprehensive analysis of Native nation’s resilience in the twentieth century demonstrates how Native Americans reinvented themselves, rebuilt their nations, and ultimately became major forces in the United States. Indian Resilience and Rebuilding, redefines how modern American history can and should be told.

Amid controversies surrounding the team mascot and brand of the Washington Redskins in the National Football League and the use of mascots by K–12 schools, Americans demonstrate an expanding sensitivity to the pejorative use of references to Native Americans by sports organizations at all levels. In Indian Spectacle, Jennifer Guiliano exposes the anxiety of American middle-class masculinity in relation to the growing commercialization of collegiate sports and the indiscriminate use of Indian identity as mascots.

 

Indian Spectacle explores the ways in which white, middle-class Americans have consumed narratives of masculinity, race, and collegiate athletics through the lens of Indian-themed athletic identities, mascots, and music. Drawing on a cross-section of American institutions of higher education, Guiliano investigates the role of sports mascots in the big business of twentieth-century American college football in order to connect mascotry to expressions of community identity, individual belonging, stereotyped imagery, and cultural hegemony.  

 

Against a backdrop of the current level of the commercialization of collegiate sports—where the collective revenue of the fifteen highest grossing teams in Division I of the National Collegiate Athletic Association (NCAA) has well surpassed one billion dollars—Guiliano recounts the history of the creation and spread of mascots and university identities as something bound up in the spectacle of halftime performance, the growth of collegiate competition, the influence of mass media, and how athletes, coaches, band members, spectators, university alumni, faculty, and administrators, artists, writers, and members of local communities all have contributed to the dissemination of ideas of Indianness that is rarely rooted in native people’s actual lives. 

 

The first work of fiction published in the MSU Press American Indian Studies Series, Indian Summers concerns issues of identity for Native Americans. Set against the backdrop of a contemporary reservation that has had its own losses to the dominant culture—a third of its total land mass taken earlier in the century for a New York State water reservoir, its only religious structures Christian churches—Indian Summers introduces these identity conflicts through the lives and circumstances of its major characters. This is a time when belonging to a tribe is difficult, when dominant societal forces encourage either the acts of abandoning a perceived anachronistic lifestyle or of embracing one of a number of simplistic, prescribed, false identities: warrior, environmentalist, crystal-carrying shaman. None of these options is real for the individuals who populate these pockets of different—not alternative—societies. The people who live these lives do not explore alternatives, nor do they necessarily have the desire to—inextricably entwined as they are with their families, culture, history, and land.

In Indian Voices, Alison Owings takes readers on a fresh journey across America, east to west, north to south, and around again. Owings's most recent oral history—engagingly written in a style that entertains and informs—documents what Native Americans say about themselves, their daily lives, and the world around them.

Young and old from many tribal nations speak with candor, insight, and (unknown to many non-Natives) humor about what it is like to be a Native American in the twenty-first century. Through intimate interviews many also express their thoughts about the sometimes staggeringly ignorant, if often well-meaning, non-Natives they encounter—some who do not realize Native Americans still exist, much less that they speak English, have cell phones, use the Internet, and might attend powwows and power lunches.

Indian Voices, an inspiring and important contribution to the literature about the original Americans, will make every reader rethink the past—and present—of the United States.

A Chronicle of the Longest Military Action in American History

"Splendid. . . .a book that has the rare quality of being both an excellent reference work and a pleasure to read."—Wall Street Journal

"As complete and balanced an overview of nearly a century of fighting between the U.S. Army and dozens of Indian nations as there is." —Martin Naparsteck, Salt Lake Tribune

"Excellent. . . . Indian Wars is an outstanding introduction to the 'longest campaign ever waged by any of the United States armed forces.' It also has the virtue of speaking eloquently to the past while offering valuable guidance for the future."—Military.com

The Indian wars remain the most misunderstood campaign ever waged by the U. S. Army. From the first sustained skirmishes west of the Mississippi River in the 1850s to the sweeping clashes of hundreds of soldiers and warriors along the upper plains decades later, these wars consumed most of the active duty resources of the army for the greater part of the nineteenth century and resulted in the disruption of nearly all of the native cultures in the West. Yet the popular understanding of the Indian wars is marred by stereotypes and misinformation as well as a tendency to view these individual wars—the battles against the Sioux, the Cheyenne, the Nez Perce, the Apache, and other groups—as distinct incidents rather than parts of a single overarching campaign. Dispelling notions that American Indians were simply attempting to stop encroachment on their homelands or that they shared common views on how to approach the Europeans, Bill Yenne explains in Indian Wars: The Campaign for the American West, that these wars, fought for more than five decades across a landscape the size of continental Europe, were part of a general long-term strategy by the U. S. Army to control the West as well as extensions of conflicts among native peoples that predated European contact.

Complete with a general history of Indian and European relations from the earliest encounters to the opening of the west, and featuring legendary figures from both sides, including Crazy Horse, Chief Joseph, Sitting Bull, Geronimo, George Custer, Kit Carson, and George Crook, Indian Wars allows the reader to better understand the sequence of events that transformed the West and helped define the American temperament.

Brings together the views of engineers, lawyers, ecologists, economists, professional mediators, federal officials, an anthropologist, and a Native American tribal leader--all either students of these processes or protagonists in them--to discuss how the legitimate claims of both Indians and non-Indians to scarce water in the West are being settled.

After 1850, Americans swarmed to take in a raft of new illustrated journals and papers. Engravings and drawings of "buckskinned braves" and "Indian princesses" proved an immensely popular attraction for consumers of publications like Frank Leslie's Illustrated Newspaper and Harper's Weekly . In Indians Illustrated , John M. Coward charts a social and cultural history of Native American illustrations--romantic, violent, racist, peaceful, and otherwise--in the heyday of the American pictorial press. These woodblock engravings and ink drawings placed Native Americans into categories that drew from venerable "good" Indian and "bad" Indian stereotypes already threaded through the culture. Coward's examples show how the genre cemented white ideas about how Indians should look and behave--ideas that diminished Native Americans' cultural values and political influence. His powerful analysis of themes and visual tropes unlocks the racial codes and visual cues that whites used to represent--and marginalize--native cultures already engaged in a twilight struggle against inexorable westward expansion.

The vast, pine-covered plateau now known as Yellowstone National Park has been lived in, traveled through, and exploited by humans for thousands of years. It is still possible to see the remnants of old camps and deep-rutted trails over which ancient peoples crossed the Park to reach the bison-rich plains.

When did humans first visit the area we now call Yellowstone?
Who lived there when the first Europeans entered the region?
What happened to the last of the early inhabitants?
How did the Nez Perce, fleeing across the northen of the newly established Park in 1877, escape U.S. troops?
How did Indians perceive the Park's geysers and hot springs?

These and other questions are answered in this popular history of the Park written by a professional archaeologist who is also a seasonal resident of West Yellowstone. Joel Janetski reconstructs past human events from archaeological evidence and historical sources to provide an engrossing story of the people who knew the area hundreds, even thousands, of years ago and who left their traces amidst the grandeur that is today's Yellowstone National Park.

In 1969 Vine Deloria, Jr., in his controversial book Custer Died for Your Sins, criticized the anthropological community for its impersonal dissection of living Native American cultures. Twenty-five years later, anthropologists have become more sensitive to Native American concerns, and Indian people have become more active in fighting for accurate representations of their cultures. In this collection of essays, Indian and non-Indian scholars examine how the relationship between anthropology and Indians has changed over that quarter-century and show how controversial this issue remains. Practitioners of cultural anthropology, archaeology, education, and history provide multiple lenses through which to view how Deloria's message has been interpreted or misinterpreted. Among the contributions are comments on Deloria's criticisms, thoughts on the reburial issue, and views on the ethnographic study of specific peoples. A final contribution by Deloria himself puts the issue of anthropologist/Indian interaction in the context of the century's end.

CONTENTS
Introduction: What's Changed, What Hasn't, Thomas Biolsi & Larry J. Zimmerman
Part One--Deloria Writes Back
Vine Deloria, Jr., in American Historiography, Herbert T. Hoover
Growing Up on Deloria: The Impact of His Work on a New Generation of Anthropologists, Elizabeth S. Grobsmith
Educating an Anthro: The Influence of Vine Deloria, Jr., Murray L. Wax
Part Two--Archaeology and American Indians
Why Have Archaeologists Thought That the Real Indians Were Dead and What Can We Do about It?, Randall H. McGuire
Anthropology and Responses to the Reburial Issue, Larry J. Zimmerman
Part Three-Ethnography and Colonialism
Here Come the Anthros, Cecil King
Beyond Ethics: Science, Friendship and Privacy, Marilyn Bentz
The Anthropological Construction of Indians: Haviland Scudder Mekeel and the Search for the Primitive in Lakota Country, Thomas Biolsi
Informant as Critic: Conducting Research on a Dispute between Iroquoianist Scholars and Traditional Iroquois, Gail Landsman
The End of Anthropology (at Hopi)?, Peter Whiteley
Conclusion: Anthros, Indians and Planetary Reality, Vine Deloria, Jr.

This expanded edition of Indians and Archaeology of Missouri gives an excellent introduction to the cultural development of Missouri’s Indians during the past twelve thousand years. Providing a new chapter on the Hunter Foragers of the Dalton period and substantial revision of other chapters to incorporate recent discoveries, the Chapmans present knowledge based upon decades of experience with archaeological excavations in an understandable and fascinating form.

The first edition of Indians and Archaeology of Missouri has been recognized in Missouri and nationally as one of the best books of its kind. The Missouri Historical Review called it “simply indispensable.” The Plains Anthropologist added similar praise: “Clearly written and exceptionally well illustrated…it is the answer to the amateur’s prayers.” Archaeology described it as “a boon to Missouri’s many amateur archaeologists, a useful source of information for professionals and interesting reading for the layman.”

Reform and racism at the famed industrial school

Founded in 1868, Hampton Institute educated almost 1400 members of sixty-five Native American peoples. Donal F. Lindsey examines the interactions among Indigenous people, Blacks, and whites at the nation’s premier industrial school for racial minorities.

Lindsey's analysis traces the rise and decline of the program for Indigenous Americans while analyzing the program’s impact on the campaign for Native education. Lindsey also examines how the two marginalized races at Hampton viewed each other and white society. Though integration prevailed in much of student life, it resulted in even greater accommodation to a racist society. The weaknesses and strengths attributed to one race were used with “tender violence” to remake the other, in a program in which the powerful and the powerless remained so regardless of segregation or integration.

The art of reconstructing civilizations from the artifacts of daily life demands integrity and imagination. Indians of North America displays both in its description of the enormous variation of culture patterns among Indians from the Arctic to Panama at the high points of their histories—a variation which was greater than that among the nations of Europe.

For this second edition, Harold Driver made extensive revisions in chapter content and organization, incorporating many new discoveries and interpretations in archeology and related fields. He also revised several of the maps and added more than 100 bibliographical items. Since the publication of the first edition, there has been an increased interest in the activities of Indians in the twentieth century; accordingly, the author placed much more emphasis on this period.

Spanish missions in North America were once viewed as confining and stagnant communities, with native peoples on the margins of the colonial enterprise. Recent archaeological and ethnohistorical research challenges that notion. Indigenous Landscapes and Spanish Missions considers how native peoples actively incorporated the mission system into their own dynamic existence. The book, written by diverse scholars and edited by Lee M. Panich and Tsim D. Schneider, covers missions in the Spanish borderlands from California to Texas to Georgia.

Offering thoughtful arguments and innovative perspectives, the editors organized the book around three interrelated themes. The first section explores power, politics, and belief, recognizing that Spanish missions were established within indigenous landscapes with preexisting tensions, alliances, and belief systems. The second part, addressing missions from the perspective of indigenous inhabitants, focuses on their social, economic, and historical connections to the surrounding landscapes. The final section considers the varied connections between mission communities and the world beyond the mission walls, including examinations of how mission neophytes, missionaries, and colonial elites vied for land and natural resources.

Indigenous Landscapes and Spanish Missions offers a holistic view on the consequences of missionization and the active negotiation of missions by indigenous peoples, revealing cross-cutting perspectives into the complex and contested histories of the Spanish borderlands. This volume challenges readers to examine deeply the ways in which native peoples negotiated colonialism not just inside the missions themselves but also within broader indigenous landscapes. This book will be of interest to archaeologists, historians, tribal scholars, and anyone interested in indigenous encounters with colonial institutions.

Popular music compels, it entertains, and it has the power to attract and move audiences. With that in mind, the editors of Indigenous Pop showcase the contributions of American Indian musicians to popular forms of music, including jazz, blues, country-western, rock and roll, reggae, punk, and hip hop.

From Joe Shunatona and the United States Indian Reservation Orchestra to Jim Pepper, from Buffy Saint-Marie to Robbie Robertson, from Joy Harjo to Lila Downs, Indigenous Pop vividly addresses the importance of Native musicians and popular musical genres, establishing their origins and discussing what they represent.

Arranged both chronologically and according to popular generic forms, the book gives Indigenous pop a broad new meaning. In addition to examining the transitive influences of popular music on Indigenous expressive forms, the contributors also show ways that various genres have been shaped by what some have called the “Red Roots” of American-originated musical styles. This recognition of mutual influence extends into the ways of understanding how music provides methodologies for living and survival.

Each in-depth essay in the volume zeros in on a single genre and in so doing exposes the extraordinary whole of Native music. This book showcases the range of musical genres to which Native musicians have contributed and the unique ways in which their engagement advances the struggle for justice and continues age-old traditions of creative expression.

Spanning the 1870s to the present, Individuality Incorporated demonstrates how crucial a knowledge of Native American-White history is to rethinking key issues in American studies, cultural studies, and the history of subjectivity. Joel Pfister proposes an ingenious critical and historical reinterpretation of constructions of “Indians” and “individuals.” Native Americans have long contemplated the irony that the government used its schools to coerce children from diverse tribes to view themselves first as “Indians”—encoded as the evolutionary problem—and then as “individuals”—defined as the civilized industrial solution. As Luther Standing Bear, Charles Eastman, and Black Elk attest, tribal cultures had their own complex ways of imagining, enhancing, motivating, and performing the self that did not conform to federal blueprints labeled “individuality.” Enlarging the scope of this history of “individuality,” Pfister elaborates the implications of state, corporate, and aesthetic experiments that moved beyond the tactics of an older melting pot hegemony to impose a modern protomulticultural rule on Natives. The argument focuses on the famous Carlisle Indian School; assimilationist novels; Native literature and cultural critique from Zitkala-Sa to Leslie Marmon Silko; Taos and Santa Fe bohemians (Mabel Dodge Luhan, D. H. Lawrence, Mary Austin); multicultural modernisms (Fred Kabotie, Oliver La Farge, John Sloan, D’Arcy McNickle); the Southwestern tourism industry’s development of corporate multiculturalism; the diversity management schemes that John Collier implemented as head of the Indian New Deal; and early formulations of ethnic studies. Pfister’s unique analysis moves from Gilded Age incorporations of individuality to postmodern incorporations of multicultural reworkings of individuality to unpack what is at stake in producing subjectivity in World America.