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The people of Mexquitic, a town in the state of San Luis Potosí in rural northeastern Mexico, have redefined their sense of identity from "Indian" to "Mexican" over the last two centuries. In this ethnographic and historical study of Mexquitic, David Frye explores why and how this transformation occurred, thereby increasing our understanding of the cultural creation of "Indianness" throughout the Americas.

Frye focuses on the local embodiments of national and regional processes that have transformed rural "Indians" into modern "Mexicans": parish priests, who always arrive with personal agendas in addition to their common ideological baggage; local haciendas; and local and regional representatives of royal and later of national power and control. He looks especially at the people of Mexquitic themselves, letting their own words describe the struggles they have endured while constructing their particular corner of Mexican national identity.

This ethnography, the first for any town in northeastern Mexico, adds substantially to our knowledge of the forces that have rendered "Indians" almost invisible to European-origin peoples from the fifteenth century up to today. It will be important reading for a wide audience not only in anthropology and Latin American studies but also among the growing body of general readers interested in the multicultural heritage of the Americas.

Indians of the Rio Grande Delta is the first single-volume source on these little-known peoples. Working from innumerable primary documents in various Texan and Mexican archives, Martin Salinas has compiled data on more than six dozen named groups that inhabited the area in the sixteenth through the eighteenth centuries. Depending on available information, he reconstructs something of their history, geographical range and migrations, demography, language, and culture. He also offers general information on various unnamed groups of Indians, on the lifeways of the indigenous peoples, and on the relations between the Indian groups and the colonial Spanish missions in the region.

Winner of a NWSA/University of Illinois Press First Book Prize

Groundbreaking and ambitious, Indians on Indian Lands presents the case for holding Indian diasporas accountable for acts of violence within a colonial settler nation.

Indian trader, rancher, harbor developer, oil impresario—these are the many worlds of one of the least chronicled but most fascinating characters of the American West. In the early, bustling years of the frontier, a brazen young man named William McDole Lee moved from Wisconsin to Kansas and then to Texas to forge a life for himself. Becoming a driving entrepreneurial force in Texas's development, Lee soon garnered the alliances and resources necessary to shape the financial destinies of disparate groups throughout the state. His story is expertly told in Donald F. Schofield's Indians, Cattle, Ships, and Oil.

Beginning in 1869 as a trader to the southern Cheyenne and Arapaho tribes and fort provisioner to troops garrisoned at Camp Supply, Indian Territory, Lee gained a partner and amassed a fortune in short order from trading buffalo hides and robes. Vast herds of buffalo grazing on the southern plains were killed largely on his order. When buffalo were no longer a profitable commodity, Lee tackled his next challenge—the cattle trade.

He began with herds branded LR that grazed on pastures near Fort Supply. Then came his LE herd in the Texas Panhandle. Another partnership, with noted cattle rancher Lucien Scott, resulted in the vast LS ranch, one of the most successful operations of its day. Lee even introduced a new breed of cattle, the Aberdeen-Angus, to the western range. But as his partnership faded, Lee moved on to his next undertaking—the development of Texas' first deep-water harbor.

In 1888, Lee and other financiers put up one million dollars to finance a dream: opening international trade from the waters of the Gulf of Mexico to the mainland at the mouth of the Brazos River. Their Brazos River Channel and Dock Company was to construct, own, and operate a deep-water harbor at Velasco, with a railroad link to Houston. Though threats of financial disaster loomed large, the Velasco facility was to welcome, in its day, tugs, barges, and three-masted schooners and to provide impetus for Houston's boom. Yet with success, the mercurial Lee turned to yet another challenge—oil.

Starting still another partnership, Lee committed himself to prospecting for oil on the West Columbia Ridge in Brazoria County. Lee and crew struck oil in 1907, developing one of the first producing wells of Brazoria County, but inadequate drilling equipment hampered further fruitful exploration. Lee moved his rigs to the famed Spindletop, where he perfected the technique of shallow drilling. Though spectacular success in the oil business eluded him, Lee's accomplishments set him squarely among the great entrepreneurs of the Texas oil industry.

Lee's exploits led him to roles in some of the most dramatic moments in Texas and the West—Indian uprisings, buffalo hunts, political scandals, cowboy strikes and shoot-outs, railroad promotions, oil-well blow-outs and gushers. The people he encountered are the famous and infamous of western history: Cheyenne Chief Little Robe and the outlaw "Hurricane Bill" Martin; Indian Agent John D. Miles and Major General John Pope; outlaws Tom Harris and William Bonney, and Sheriff Pat Garrett. Altogether, Lee's biography vividly shows one man's manipulation of people and events during the settlement of the American frontier.

During the 1990s, films such as sex, lies, and videotape, The Crying Game, Pulp Fiction, Good Will Hunting, and Shakespeare in Love earned substantial sums at the box office along with extensive critical acclaim. A disproportionate number of these hits came from one company: Miramax. Indie, Inc. surveys Miramax’s evolution from independent producer-distributor to studio subsidiary, chronicling how one company transformed not just the independent film world but the film and media industries more broadly. As Alisa Perren illustrates, Miramax’s activities had an impact on everything from film festival practices to marketing strategies, talent development to awards campaigning.

Case studies of key films, including The Piano, Kids, Scream, The English Patient, and Life Is Beautiful, reveal how Miramax went beyond influencing Hollywood business practices and motion picture aesthetics to shaping popular and critical discourses about cinema during the 1990s. Indie, Inc. does what other books about contemporary low-budget cinema have not—it transcends discussions of “American indies” to look at the range of Miramax-released genre films, foreign-language films, and English-language imports released over the course of the decade. The book illustrates that what both the press and scholars have typically represented as the “rise of the American independent” was in fact part of a larger reconfiguration of the media industries toward niche-oriented products.

What happens when a Native or indigenous person turns a video camera on his or her own culture? Are the resulting images different from what a Westernized filmmaker would create, and, if so, in what ways? How does the use of a non-Native art-making medium, specifically video or film, affect the aesthetics of the Native culture?

These are some of the questions that underlie this rich study of Native American aesthetics, art, media, and identity. Steven Leuthold opens with a theoretically informed discussion of the core concepts of aesthetics and indigenous culture and then turns to detailed examination of the work of American Indian documentary filmmakers, including George Burdeau and Victor Masayesva, Jr. He shows how Native filmmaking incorporates traditional concepts such as the connection to place, to the sacred, and to the cycles of nature. While these concepts now find expression through Westernized media, they also maintain continuity with earlier aesthetic productions. In this way, Native filmmaking serves to create and preserve a sense of identity for indigenous people.

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

Who has the right to represent Native history?
 

The past several decades have seen a massive shift in debates over who owns and has the right to tell Native American history and stories. For centuries, non-Native actors have collected, stolen, sequestered, and gained value from Native stories and documents, human remains, and sacred objects. However, thanks to the work of Native activists, Native history is now increasingly being repatriated back to the control of tribes and communities. Indigenous Archival Activism takes readers into the heart of these debates by tracing one tribe’s fifty-year fight to recover and rewrite their history.

Rose Miron tells the story of the Stockbridge-Munsee Mohican Nation and their Historical Committee, a group of mostly Mohican women who have been collecting and reorganizing historical materials since 1968. She shows how their work is exemplary of how tribal archives can be used strategically to shift how Native history is accessed, represented, written and, most importantly, controlled. Based on a more than decade-long reciprocal relationship with the Stockbridge-Munsee Mohican Nation, Miron’s research and writing is shaped primarily by materials found in the tribal archive and ongoing conversations and input from the Stockbridge-Munsee Historical Committee.

As a non-Mohican, Miron is careful to consider her own positionality and reflects on what it means for non-Native researchers and institutions to build reciprocal relationships with Indigenous nations in the context of academia and public history, offering a model both for tribes undertaking their own reclamation projects and for scholars looking to work with tribes in ethical ways.

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.

New England history often treats Indigenous people as minor or secondary actors within the larger colonial story. Focusing on those Native Americans who were sachems, or leaders, in local tribes when Europeans began arriving, Marie Balsley Taylor reframes stories of Indigenous and British interactions and illuminates the vital role that Indigenous kinship and diplomacy played in shaping the textual production of English colonial settlers in New England from the 1630s until King Philip’s War.

Taylor argues that genres like the conversion narrative, the post-sermon question and answer session, and scientific treatise—despite being written in English for European audiences—were jointly created by Indigenous sachems and settlers to facilitate interaction within the contested space of colonial New England. Analyzing the writings of Thomas Shepard, John Eliot, John Winthrop Jr., and Daniel Gookin and the relationships these English Protestants formed with Indigenous leaders like Wequash, Cutshamekin, Cassacinamon, and Waban, this innovative study offers a new approach to early American literature—indicating that Native thought and culture played a profound role in shaping the words and deeds of colonial writers.

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.
 

Documenting the rise and disillusionment of El Salvador’s postwar activists in the face of populist authoritarian politics.

The conclusion of El Salvador’s long civil war, in 1992, was supposed to bring about equality and political freedom. Leftist insurgents laid down arms, and the government formally embraced liberal ideals. Yet today, El Salvador is ruled by an authoritarian president who was reelected via unconstitutional means. What went wrong?

Anthropologist and journalist Ellen Moodie embedded with indignados—young middle-class protestors, demanding that the government live up to its liberal commitments—to better understand the course of political change since the civil war. Yet the “post-postwar” generation is only the latest demographic disappointed with liberalism in practice. Moodie examines a nineteenth-century “racial liberalism” that saw descendants of colonists “civilizing” Indigenous people while dispossessing them of lands and mobilizing them for labor. Today, the failure to make good on the promises of postwar liberalism has inspired robust support for strongman Nayib Bukele. Moodie argues that El Salvador’s case, though inflected by local concerns, is not unique. Rather, it is another stark demonstration of how liberalism’s imaginary social contract gives rise to populist authoritarianism.

Often overlooked in labor history, the hoboes who rode the rails in search of seasonal work nevertheless secured a place in the American imagination. Frank Tobias Higbie weaves together history, anthropology, gender studies, and literary analysis to reposition these workers at the center of Progressive Era debates over class, race, manly responsibility, community, and citizenship. Combining incisive cultural criticism with labor history, Higbie illustrates how these so-called marginal figures were in fact integral to communities and to cultural conflicts over class, masculinity, and sexuality. He draws from life histories, the investigations of social reformers, and the organizing materials of the Industrial Workers of the World to present a complex portrait of hobo life, from its often violent and dangerous working conditions to its ethic of “transient mutuality” that enabled survival and resistance on the road. 

Frank and compelling,Indispensable Outcasts examines hoboes within the sprawling story of American labor while meditating on writing history from the bottom up and the ways a fascination with personal narrative can color a historian's work.

The work of Ralph Waldo Emerson has long been synonymous with the American ideals of self-reliance and individualism. Like those ideals, it has come to mean different things, at different times, to different people. Emerson has been identified as the source of both the best and worst in the American intellectual tradition, his authority invoked by back-to-the-landers and industrial capitalists, the philosopher Nietzsche, as well as the promoters of Nike footwear.  

This book explores the intertwined history of Emerson and individualism. Charles E. Mitchell begins by examining those who regarded Emersonian individualism with ambivalence or hostility, focusing on the comments of such diverse figures as Henry James, Sr., Oliver Wendell Holmes, Van Wyck Brooks, and H.L. Mencken. He then offers an alternative view as reflected in the work of William James, John Dewey, W.E.B. Du Bois, and William Carlos Williams. Each of these figures embraced Emerson’s claim for the sanctity of the individual and wove it into a social vision that sought to reconcile the paradox at the heart of American life: a simultaneous devotion to the community and the individual, tradition and innovation, order and freedom. 

While indirectly answering Emerson’s more fervent critics, James, Dewey, Du Bois, and Williams also constructed a vibrant tradition of their own, one that offers guidance as Americans continue to struggle with these competing claims.