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This volume highlights the work of the late Gordon M. Day, renowned for his groundbreaking research on the history and culture of the Western Abenakis and their Indian neighbors. Where previous historians had tended to portray northern New England as an area largely devoid of aboriginal peoples, Day established beyond all doubt the presence of Abenaki settlements along the eastern shore of Lake Champlain as well as the upper reaches of the Connecticut and Merrimack rivers. 

For nearly three decades, Day focused his work on the community of Saint Francis, or Odanak, in Quebec, to which Abenaki refugees from interior New England had fled, beginning in the mid-seventeenth century and continuing into the nineteenth. Drawing on the methods of several disciplines, including ethnology, linguistics, and ethnohistory, he synthesized data from fragmentary historical records, oral traditions, and place names to reconstruct a world assumed to be lost.

An acerbic, candid reckoning with Indigenous identity, visibility, and the messy realities of cultural change

In Indian Enough, curator and critic Paul Chaat Smith probes the paradox of contemporary Indigeneity: enormous, hard-won cultural visibility in museum exhibits, land acknowledgments, mascot removals, and more alongside persistent erasure in everyday life. Rejecting the easy comforts of identity politics (he was, he admits, a fan of the Land O’Lakes Butter Maiden), Smith brings “honest confusion” to his inquiry, using sharp wit and wry humor to confront the gap between symbolism and lived reality.

Both memoir and cultural critique, Indian Enough follows Smith from a suburban childhood in Washington, D.C., filled with Kurt Vonnegut and Vine Deloria Jr., through teenage years steeped in Native politics leading to a thrilling and eventually disillusioning stint with the American Indian Movement, to his pivotal role in creating the inaugural exhibitions at the National Museum of the American Indian. His insider account of NMAI exposes how well-meaning efforts to redress Native erasure can simply swap one set of stereotypes for another, and his candor shows how institutions and activists—himself included—all grapple with the tension between good intentions and political realities.

Irreverent and searching, Indian Enough tackles culture writ large—the rise of punk and the fall of AIM, pop culture as a battleground, Indigenous slaveowners and other histories we’d rather forget, MAGA Indians, and what it means to win when the ground keeps shifting. Together these essays reveal a truth that’s hard to reconcile in an era of “progress”: representation is everywhere, certainty is not.

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A center of the lucrative fur trade throughout the colonial period, the Great Lakes region was an important site of cultural as well as economic exchange between native and European peoples. In this well-researched study, Susan Sleeper-Smith focuses on an often overlooked aspect of these interactions—the role played by Indian women who married French traders. Drawing on a broad range of primary and secondary sources, she shows how these women used a variety of means to negotiate a middle ground between two disparate cultures. Many were converts to Catholicism who constructed elaborate mixed-blood kinship networks that paralleled those of native society, thus facilitating the integration of Indian and French values. By the mid-eighteenth century, native women had extended these kin linkages to fur trade communities throughout the Great Lakes, not only enhancing access to the region's highly prized pelts but also ensuring safe transport for other goods. 

Indian Women and French Men depicts the encounter of Old World and New as an extended process of indigenous adaptation and change rather than one of conflict and inevitable demise. By serving as brokers between those two worlds, Indian women who married French men helped connect the Great Lakes to a larger, expanding transatlantic economy while securing the survival of their own native culture. As such, Sleeper-Smith points out, their experiences illuminate those of other traditional cultures forced to adapt to market-motivated Europeans.

During the colonial and postcolonial eras, local people in lowland South America experienced exploitation from outsiders. But as new kinds of societies emerged from engagements between outside and Indigenous communities, Indigenous Amazonians formed strategic alliances to defend livelihoods, territory, and symbolic values, as well as to curb exploitation, predation, and threats.

The contributors in Indigenous Alliance Making bring together historical analyses with anthropological investigations to explore the organizational patterns, goals, and strategies through which Indigenous people have intentionally created various alliances, partnerships, and similar relations with outsiders in lowland South America. Emphasizing class, ethnicity, gender, and race, the chapters bring new dimensions to understanding a vital but understudied region.

Through missions, war, and broader conflict, as well as marriage and kinship, local people aimed to maintain control even as personal and collective transformations unfolded. This volume explores the formation of diverse historical relations across regional societies within past and contemporary contexts and contributes to a growing historiographical turn among anthropologists and historians that foregrounds agency in past and present understandings of Indigenous peoples’ engagements with others in lowland South America.

Contributors 
Marta Amoroso
Elisa Frühauf Garcia
Mark Harris
Kris Lane
Camila Loureiro Dias
Cecilia McCallum
Gary Van Valen
Aparecida Vilaça
James Andrew Whitaker

A critical survey of the values, challenges, implications, history, and future of conserving Indigenous collections globally.

Once the exclusive realm of non-Indigenous curators and conservators, the care of Indigenous works in museums is now largely carried out either in collaboration with or by community members—a significant change from the colonial origins of museum collections and conservation practice.

This volume brings together over 100 readings—by Indigenous and non-Indigenous authors from around the world—that trace the development of the conservation of Indigenous collections. The writers provide a wide range of expertise, from archaeology and ethnography to law, and include community leaders, anthropologists, and art historians, as well as conservators and curators.

The book begins with an examination of the changes in terminology that reflect trust and respect, Indigenous care practices that predate the emergence of museums, and the impact of policy and legislation on Indigenous art and artifacts. Other readings explore the challenges associated with managing large, complex collections and the changes that resulted from addressing them: the development of specialized technical approaches, the incorporation of intangible heritage in conservation agendas, and a broadening view of what conservation means and how to practice it. Indigenous Collections concludes by looking at new approaches to museums—managed by or jointly with the people most closely connected to the holdings—and to the future, through innovations in conservation education.

With more than fifty contributors, Indigenous Critical Reflections on Traditional Ecological Knowledge offers important perspectives by Indigenous Peoples on Traditional Ecological Knowledge and Indigenous value systems. The book aims to educate and inspire readers about the importance of decolonizing how Indigenous Knowledges are considered and used outside of Native communities.

By including the work of Indigenous storytellers, poets, and scholars from around the globe, editor Lara Jacobs and chapter authors effectively explore the Indigenous value systems—relationships, reciprocity, and responsibility—that are fundamental to Indigenous Knowledge systems and cultures. Indigenous languages and positionality statements are featured for each of the contributors to frame their cultural and geographical background and to allow each Indigenous voice to lead discussions and contribute critical discourse to the literature on Indigenous Knowledges and value systems. By creating space for each of these individual voices, this volume challenges colonial extraction norms and highlights the importance of decolonial methods in understanding and protecting Indigenous Knowledges.

Indigenous Critical Reflections on Traditional Ecological Knowledge is an essential resource for students, academics, members of Tribal, state, and federal governments, Indigenous communities, and non-Indigenous allies as well as a valuable addition to environmental and Indigenous studies collections.

Contributors include: Melinda M. Adams, Joe Anderson, Coral Avery, Andrew Kalani Carlson, Kathryn Champagne, Brandie Makeba Cross, Joanna M. DeMeyer, Jonathan James Fisk, Pat Gonzales-Rogers, Celina Gray, Rhode Grayson, Zena Greenawald, Jennifer Grenz, Joy Harjo, Mandi Harris, Jessica Hernandez, Victor Hernandez, David Iniguez, Michelle M. Jacob, Lara A. Jacobs, Lydia L. Jennings, Eileen Jimenez, Stephanie Kelley, David G. Lewis, Tomás A. Madrigal, Tara McAllister, Lauren Wendelle Yowelunh McLester-Davis, Angeles Mendoza, Kat Milligan-McClellan, Todd A. Mitchell swəlítub, Don Motanic, ‘Alohi Nakachi, Kaikea Nakachi, Kobe , Natachu, Ululani Kekahiliokalani Brigitte Russo Oana, Jennifer R. O’Neal, Lily Painter, Britt Postoak, Leasi Vanessa Lee Raymond, Anamaq Margaret H. C. Rudolf, Oral Saulters, Sam Schimmel, Paulette Steeves, Joni Tobacco, Angelo Villagomez, Vivi Vold, Margaret Palaghicon Von Rotz, Luhui Whitebear, Joseph Gazing Wolf, Monique Wynecoop, and Cherry YEW Yamane.

This volume brings together a powerful chorus of Indigenous scholars and settler allies to illuminate the enduring connections between cultural heritage, environmental stewardship, and Indigenous sovereignty. With cases from communities across the Americas, Asia, Africa, and the Arctic, this interdisciplinary volume centers Indigenous knowledge systems and lived experiences. Contributors challenge colonial narratives that have long obscured or erased Indigenous histories, practices, and rights. Contributors also demonstrate how cultural and environmental heritage functions not only as a site of memory but also as a vital framework for resilience, governance, and sustainable futures.

From land-based knowledge and oral traditions to climate adaptation and sacred ecological stewardship, the essays highlight Indigenous-led pathways toward justice and renewal in the face of ongoing environmental and cultural dispossession. Urgent and forward-looking, this volume offers essential insights for scholars, students, and practitioners committed to centering Indigenous voices, supporting community-led action, and reimagining more just and inclusive approaches to heritage and environmental care.

Contributors
Ranjan Datta
Tom Dooley
Esther Jónsdóttir
Matias Kachepa Elisa
Jean Kayira
Malidadi Langa
Makoto Mochida
Paul Edward Montgomery Ramirez
Jairo Saw Munduruku
Rani Muthukrishnan
George Nicholas
Sandra Oseguera
Masaki Sashima
Yuka Shichiza
William Singer III
Rajmoni Singha
Paulette Steeves
Patiphol Yodsurang

Reclaiming power and prophecy through California Indian intellectual resurgence and anticolonial resistance

 

Mark Minch-de Leon explores the anticolonial dimensions of California Indian intellectual and cultural resurgence in the aftermath of apocalypse in this compelling reexamination of Indigenous art, literature, and theory. Centering on a reinterpretation of the Ghost Dance, a ceremony first practiced in the nineteenth century, as a collective demonstration of prophecy and resilience, Indigenous Inhumanities envisions an expanded poetics of resistance through a reconfigured relationship to death and the dead. By dismantling the colonial frameworks of inclusion, recognition, and representation that reinforce settler-state power, Minch-de Leon shows how storytelling can be reclaimed as both research and as a tool for decolonization.

Taking up critical issues that the state has used to discipline California Indian relations to ancestors, such as the politics of human remains repatriation and the discourse around California Indian genocide, Minch-de Leon centers Indigenous knowledge and social systems while challenging legal and political definitions of violence, power, and the human. Rich case studies showcase the evocative art of Frank Day, the poetry of Tommy Pico, and the writings of Deborah Miranda, highlighting how these creators advance Indigenous theory and disrupt settler categories.

By refusing reconciliation and embracing Indigenous frameworks of radical relationality and the “inhuman” (what lies outside of human control), Minch-de Leon presents a bold vision of Indigenous antihumanist survival and resurgence. Indigenous Inhumanities illuminates the path toward decolonial futures by following the radical turn the ancestors made toward the powers of the dead to bring an end to the colonial world.

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This new volume offers a broad overview of topics pertaining to gender-related health, violence, and healing. Employing a strength-based approach (as opposed to a deficit model), the chapters address the resiliency of Indigenous women and two-spirit people in the face of colonial violence and structural racism.

The book centers the concept of “rematriation”—the concerted effort to place power, peace, and decision making back into the female space, land, body, and sovereignty—as a decolonial practice to combat injustice. Chapters include such topics as reproductive health, diabetes, missing and murdered Indigenous women, Indigenous women in the academy, and Indigenous women and food sovereignty.

As part of the Indigenous Justice series, this book provides an overview of the topic, geared toward undergraduate and graduate classes.

Contributors
Alisse Ali-Joseph
Michèle Companion
Mary Jo Tippeconnic Fox
Brooke de Heer
Lomayumtewa K. Ishii
Karen Jarratt-Snider
Lynn C. Jones
Anne Luna-Gordinier
Kelly McCue
Marianne O. Nielsen
Linda M. Robyn
Melinda S. Smith
Jamie Wilson

Advancing Indigenous and allied voices to address urgent environmental questions at the crossroads of Indigenous and settler state sovereignty

Authored by a group of majority Indigenous scholars from across Canada and the United States, this collection enacts a radical intervention into colonial impulses in traditional political ecology scholarship and its examination of state power in environmental conflicts. Centering the human–nature relationality of Indigenous cosmologies, this book confronts the terms by which land and water degradation, climate change, and other disastrous effects of extractive capitalism are understood.

Drawing on family histories, storytelling, autoethnography, and community-grounded research, Indigenous Political Ecology showcases a deeply self-reflexive examination of intergenerational struggles over land rights and attempts to resist settler colonial dynamics, including struggles over knowledge itself. Contributors recount the fraught history of Bears Ears National Monument, decades of Seminole-led efforts to restore the Everglades ecosystem, the creation of land education programs advancing Cherokee sovereignty, the impact of mining development on Mushkegowuk homelands in the Ring of Fire, and many other ongoing stories in which the “ecological” and “political” are being redefined.

Through its collectively led efforts and transdisciplinary approach, Indigenous Political Ecology models a new type of environmental scholarship that considers its modes of production integral to its contributors’ broader ethical and political commitments. Rooted in Indigenous sovereignty and self-determination, this groundbreaking volume sets forth a powerful blueprint for a more just and sustainable path through the field of political ecology.

Contributors: Nicholas A. Brown, Jessica R. Catellino, Andrew Curley, Michelle Daigle, Jean Dennison, Ashley Nichole Lewis, Beth Rose Middleton Manning, Teresa Montoya, Dana E. Powell, Kyle Powys Whyte, Jen Rose Smith, Lisa Wilson.

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How Indigenous communities are transforming the idea and practice of reparations through their laws and leadership

In recent decades, a growing number of Indigenous groups across Canada have initiated movements for colonial reparations. Too often, the settler state has responded by attempting to enfold their work into a narrative of reconciliation that consigns colonialism to “sad chapters” of history. In this book, Pauline Wakeham calls attention to the ways that Indigenous reparations movements exceed state reconciliatory frameworks and prompt a deeper reckoning with the enduring structures of settler colonialism.

To expose and redress colonial injustices, Indigenous reparations movements draw upon long local traditions of political organizing as well as transformations on the global stage since World War II. As international law formulated new instruments regarding gross human rights violations, atrocity crimes, and the reparative obligations of states, colonized peoples across the world have sought to mobilize these mechanisms in their struggles for decolonization and reparations. While international law has provided strategic tools for this work, the colonial foundations of the field continue to limit how it conceptualizes and shapes access to justice. Indigenous Reparations and Settler Colonial Reckoning traces the specific implications for Indigenous nations whose land is occupied by settler states—nations whose legal orders remain subordinated to both settler “domestic” and international legal systems.

Amid this complex multijurisdictional terrain, how are Indigenous peoples carving out space to articulate their own visions of justice? To answer this question, Wakeham learns from the Inuit-led Qikiqtani Truth Commission as well as reparations movements for residential schools and the High Arctic Relocations of 1953 and 1955. These movements offer powerful lessons about the importance of centering Indigenous leadership and laws in redress processes, thereby connecting reparations to the living enactment of Indigenous rights.

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Uprisings by indigenous peoples of Ecuador and Bolivia between 1990 and 2005 overthrew the five-hundred-year-old racial and class order inherited from the Spanish Empire. It started in Ecuador with the Great Indigenous Uprising, which was fought for cultural and economic rights. A few years later massive indigenous mobilizations began in Bolivia, culminating in 2005 with the election of Evo Morales, the first indigenous president.

Jeffrey M. Paige, an internationally recognized authority on the sociology of revolutionary movements, interviewed forty-five indigenous leaders who were actively involved in the uprisings. The leaders recount how peaceful protest and electoral democracy paved the path to power. Through the interviews, we learn how new ideologies of indigenous socialism drew on the deep commonalities between the communal dreams of their ancestors and the modern ideology of democratic socialism. This new discourse spoke to the people most oppressed by both withering racism and neoliberal capitalism.

Emphasizing mutual respect among ethnic groups (including the dominant Hispanic group), the new revolutionary dynamic proposes a communal worldview similar to but more inclusive than Western socialism because it adds indigenous cultures and nature in a spiritual whole. Although absent in the major revolutions of the past century, the themes of indigenous revolution—democracy, indigeneity, spirituality, community, and ecology—are critically important.

Paige’s interviews present the powerful personal experiences and emotional intensity of the revolutionary leadership. They share the stories of mass mobilization, elections, and indigenous socialism that created a new form of twenty-first-century revolution with far-reaching applications beyond the Andes.

Winner 2025 Bryce Wood Book Award

This is a book about how Nahuas—native speakers of Nahuatl, the common language of the Aztec Empire and of more than 2.5 million Indigenous people today—have explored, understood, and explained the world around them in pre-invasion, colonial, and contemporary time periods. It is a deep dive into Nahua theoretical and practical inquiry related to the environment, as well as the dynamic networks in which Nahuas create, build upon, and share knowledges, practices, tools, and objects to meet social, political, and economic needs.

In this work, author Kelly S. McDonough addresses Nahua understanding of plants and animals, medicine and ways of healing, water and water control, alphabetic writing, and cartography. Interludes between the chapters offer short biographical sketches and interviews with contemporary Nahua scientists, artists, historians, and writers, accompanied by their photos. The book also includes more than twenty full-color images from sources including the Florentine Codex, a sixteenth-century collaboration between Indigenous and Spanish scholars considered the most comprehensive extant source on the pre-Hispanic and early colonial Aztec (Mexica) world.

In Mexico today, the terms “Indigenous” and “science and technology” are rarely paired together. When they are, the latter tend to be framed as unrecoverable or irreparably damaged pre-Hispanic traditions⁠, relics confined to a static past. In Indigenous Science and Technology, McDonough works against such erroneous and racialized discourses with a focus on Nahua environmental engagements and relationalities, systems of communication, and cultural preservation and revitalization. Attention to these overlooked or obscured knowledges provides a better understanding of Nahua culture, past and present, as well as the entangled local and global histories in which they were—and are—vital actors.
 

Where tradition meets bureaucracy—Native students redefine education on their own terms.

Inside the Eagle’s Head offers a compelling and deeply human portrait of the Southwestern Indian Polytechnic Institute (SIPI), a federally operated college serving Native American students from across the United States. In it, anthropologist Angelle Khachadoorian draws on years of teaching experience and extensive student interviews to illuminate the challenges and successes of life at SIPI. Far more than an institutional history, this book captures the voices of students navigating a complex educational landscape shaped by federal oversight, tribal identity, and personal ambition.

Through vivid metaphors—SIPI as a family, a prison, a reservation—students articulate their struggles and resilience within a system that is at once empowering and restrictive. Khachadoorian’s analysis reveals how SIPI’s hybrid nature—part community college, part BIA legacy—creates both opportunities and obstacles for its students. With empathy and insight, she explores how young Native Americans forge identity, community, and purpose in a setting few outsiders understand. Inside the Eagle’s Head is essential reading for educators, policymakers, and anyone interested in the intersection of Indigenous education, federal institutions, and student agency. It is a powerful testament to the transformative potential of listening to students’ stories.

Interwoven Rosewood is a collaborative exploration of the global rosewood trade and its entanglements with Indigenous lifeways, colonial histories, and environmental crises. Co-authored by Julie Velásquez Runk and members of the Wounaan National Congress and its Local Congress of the Majé community, this book traces the story of cocobolo rosewood from Wounaan lands in Panama to international markets, revealing how centuries of settler colonialism and extractive capitalism continue to shape landscapes, livelihoods, and relationships. At its heart, the book is a meditation on well-being and belonging—how people live in relation to land, each other, and the more-than-human world.
 
Drawing on more than a decade of community-based research and six collaborative book workshops, the authors weave together first-person narratives, ecological analysis, historical context, and Indigenous knowledge. The result is a richly textured account that challenges dominant narratives of environmental degradation by centering Wounaan experiences of joy, resistance, and conviviality. The book’s structure reflects its method: interwoven chapters authored or spoken by Wounaan colleagues, grounded in consent protocols and shaped by ancestral storytelling traditions.
 
Accessibly written, Interwoven Rosewood is ideal for courses in environmental conservation, Indigenous studies, anthropology, Latin American studies, and political ecology. With its interdisciplinary reach and classroom-ready discussion questions, the book invites readers to reflect on the global forces behind environmental catastrophe—and the enduring power of Indigenous ways of knowing, being, and becoming.