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This major contribution to contact period studies points to the Lasley Vore site in modern Oklahoma as the most likely first meeting place of Plains Indians and Europeans more than 300 years ago.

In 1718, Jean-Baptiste Bénard, Sieur de la Harpe, departed St. Malo in Brittany for the New World. La Harpe, a member of the French bourgeoisie, arrived at Dauphin Island on the Gulf coast to take up the entrepreneurial concession provided by the director of the French colony, Jean Baptiste LeMoyne de Bienville. La Harpe's charge was to open a trading post on the Red River just above a Caddoan village not far from present-day Texarkana. Following the establishment of this post, La Harpe ventured farther north to extend his trade market into the region occupied by the Wichita Indians. Here he encountered a Tawakoni village with an estimated 6,000 inhabitants, a number that swelled to 7,000 during the ten-day visit.

Despite years of ethnohistoric and archaeological research, no scholar had successfully established where this important meeting took place. Then in 1988, George Odell and his crew surveyed and excavated an area 13 miles south of Tulsa, along the Arkansas River, that revealed undeniable association of Native American habitation refuse with 18th-century European trade goods.

Odell here presents a full account of the presumed location of the Tawakoni village as revealed through the analysis of excavated materials from nine specialist collaborators. In a strikingly well-written narrative report, employing careful study and innovative analysis supported by appendixes containing the excavation data, Odell combines documentary history and archaeological evidence to pinpoint the probable site of the first European contact with North American Plains Indians.

Winner of 1998 Carl Sandburg Award

Born into a middle-class Jewish family in 1932, Lala Weintraub grew up in Lvov, Poland. When the Nazis came, Lala—who had blond hair and blue eyes—survived by convincing them she was a Christian. This book tells her remarkable story. Fiercely determined and greatly aided by her Aryan looks, she managed to convince everyone—German soldiers, interrogators, fellow Poles—that she was a Polish gentile. Within a year after the Germans captured Lvov, many of Lala's family members were missing and presumed dead.

Lala's Story follows her as she moves from town to town, driven by her fear of being discovered. More than a story of survival, this is the story of a young girl's resolute struggle to defy, resist, and ultimately defeat the evil forces pursuing her.

Land Grab is a rich ethnographic account of the relationship between identity politics, neoliberal development policy, and rights to resource management in Garifuna communities on the north coast of Honduras, before and after the 2009 coup d’état. The Garifuna are a people of African and Amerindian descent who were exiled to Honduras from the British colony of St. Vincent in 1797 and have long suffered from racial and cultural marginalization.

Employing approaches from feminist political ecology, critical race studies, and ethnic studies,Keri Vacanti Brondo illuminates three contemporary development paradoxes in Honduras: the recognition of the rights of indigenous people at the same time as Garifuna are being displaced in the name of development; the privileging of foreign research tourists in projects that promote ecotourism but result in restricting Garifuna from traditional livelihoods; and the contradictions in Garifuna land-rights claims based on native status when mestizos are reserving rights to resources as natives themselves.
 

Brondo’s book asks a larger question: can “freedom,” understood as well-being, be achieved under the structures of neoliberalism? Grounding this question in the context of Garifuna relationships to territorial control and self-determination, the author explores the “reregulation” of Garifuna land; “neoliberal conservation” strategies like ecotourism, research tourism, and “voluntourism;” the significant issue of who controls access to property and natural resources; and the rights of women, who have been harshly impacted by “development.” In her conclusion, Brondo points to hopeful signs in the emergence of transnational indigenous, environmental, and feminist organizations.

Latinos are the largest and fastest growing ethnic group in the United States, with increased levels of political mobilization and influence. In the timely and thoroughgoing Latino Lives in America, six prominent Latino scholars explore the profound implications of Latinos’ population growth and geographic dispersion for American politics and society, tracking key changes and continuities in Latinos' attitudes, behavior, and social experiences.

Utilizing a unique set of “narratives” from focus group interviews, supplemented with quantitative findings from the 2006 Latino National Survey, the authors provide a snapshot of Latino life in America. The Latinos interviewed provide their thoughts regarding their sense of belonging and group identification, assimilation and transnationalism, housing, education, civic engagement, and perceptions of discrimination, as well as their experiences in new destinations, where they are trying to realize the “Americano” dream.

Latino Lives in America uses these conversations and the survey data to offer both a micro and macro look at how Latinos are transforming various aspects of American politics, culture, and life and how their experiences in the United States are changing them and their families.

As the twenth-first century begins, Latinas/os represent 45 percent of the residents of Los Angeles County, making them the largest racial/ethnic group in the region. At the same time, the shift from manufacturing to a service-based economy in the area has contributed to a decline in good-paying jobs, significantly impacting working class families. These transformations have created a backlash that has included state propositions impacting Latinas/os and escalating anti-immigrant rhetoric—and Latina/os of all backgrounds are making their voices heard. Until recently, most research on Latinas/os in the U.S. has ignored historical and contemporary dynamics in Latin America, just as scholars of Latin America have generally stopped their studies at the border. This volume roots Los Angeles in the larger arena of globalization, exploring the demographic changes that have transformed the Latino presence in LA from primarily Mexican-origin to one that now includes peoples from throughout the hemisphere. Bringing together scholars from a range of disciplines, it combines historical perspectives with analyses of power and inequality to consider how Latinas/os are responding to exclusionary immigration, labor, and schooling practices and actively creating communities. The contributors examine Latina/o Los Angeles in the context of historical, economic and social factors that have shaped the region. The first section provides contexts for understanding Latina/o migration, with chapters focusing on such factors as U.S. economic and military domination, labor and economic integration in the Americas, and Los Angeles’ economic history. The second section considers how various Latina/o groups have settled and formed communities and interacted with the existing Mexican-origin populations, showing how Zapotecs, Salvadorans, and other peoples are remaking urban demographics. The final section on labor organizing and political activism examines the role of Latina/o immigrants in such actions as the janitors’ strike and also considers the contemporary role of students in political activism. The volume concludes with an up-to-date compilation of contemporary scholarship on immigration, the economy, schools, neighborhoods, gender and activism as they relate to Central American and Mexican immigrants. Reflecting a range of methodologies—statistical, historical, ethnographic, and participatory research—this collection is relevant not only to ethnic studies but also to broader concerns in political science, sociology, history, economics, and urban studies. In addition, some chapters focus explicitly on women, and gender issues are interwoven throughout the text. Latino Los Angeles is an important work that contributes to contemporary scholarship on transnationalism as it reexamines the changing face of America’s largest western metropolis.

Latvians have contributed to the cultural mosaic and economy of Michigan far more than one might imagine. There are three large Latvian communities in Michigan—Kalamazoo, Detroit, and Grand Rapids—with several smaller enclaves elsewhere in the state. An underlying goal of Latvians who now live in Michigan, as well as other parts of the United States and Canada, is to maintain their language and culture. More than five thousand Latvians came to Michigan after World War II, found gainful employment, purchased homes, and became a part of the Michigan population. Most sought to reeducate themselves and struggled to educate their children in Michigan’s many colleges and universities. Latvians in Michigan examines Latvia and its history, and describes how World War II culminated in famine, death, and eventual flight from their homeland by many Latvian refugees. After the war ended, most Latvian emigrants eventually made their way to Sweden or Germany, where they lived in displaced persons camps. From there, the emigrants were sponsored by individuals or organizations and they moved once again to other parts of the world. Many came to the United States, where they established new roots and tried to perpetuate their cultural heritage while establishing new lives.

Laughing Whitefish is an engrossing trail drama of ethnic hostility and the legal defense of Indian treaties. Young Lawyer William (Willy) Poe puts out a shingle in Marquette, Michigan, in 1873, hoping to meet a woman who will take him seriously. His first client, the alluring Charlotte Kawbawgam, known as Laughing Whitefish, offers an enticing challenge—a compelling case of injustice at the hands of powerful mining interests. Years earlier, Charlotte's father led the Jackson Mining Company to a lucrative iron ore strike, and he was then granted a small share in the mine, which the new owners refuse to honor. Willy is now Charlotte's sole recourse for justice. Laughing Whitefish is a gripping account of barriers between Indian people and their legal rights. These poignant conflicts are delicately wrought by the pre-eminent master of the trial thriller, the best-selling author of Anatomy of a Murder. This new edition includes a foreword by Matthew L.M. Fletcher, Director of the Indigenous Law and Policy Center at Michigan State University, that contextualizes the novel and actual decisions of the Michigan Supreme Court ruling in favor of Charlotte.

Legacies of Anti-Semitism in France was first published in 1983. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.

These four essays—on Blanchot, Lacan, Giraudoux, and Gide—have as their focus the barely imaginable coherence which the writings of four major contemporaries take on when read in the light of France's pre-World War II heritage of anti-Jewish thought. As the essays delve into such crucial topics as the inaugural silence in Blanchot's sense of literature, the "style" of Lacan, Giraudoux's relation to Racine, and the sexual politics of Gide, they engage a realm that at times seems—or seemed—anti-Semitic in its essence. Negotiating the complex ramifications of a lost tradition and the structure of its obliteration, Jeffrey Mehlman, in his conclusion, speculates on the emblematic value of Walter Benjamin's perpetually deferred "journey to Palestine via France" and its import for textual interpretation.

A French version of Mehlman's essay on Blanchot, published in Tel quel,spurred an impassioned journalistic debate in Paris and London. Broadening still further the context of that inquiry, Legacies will prove a source of provocation and insight to all who are interested in the intellectual history of contemporary France.

"Sixty-seven members of my family—my mother, her father, my three sisters, three of my brothers, aunts, uncles, and cousins—were murdered at Auschwitz."

As Rudolph Tessler's mother stepped from the train in Auschwitz, shortly before she was sent to the gas chamber, she heard "Hello, Esther." In a polite tone, a young German SS officer greeted her as he would any old friend. His family lived down the road from the Tessler family in Viseu, their hometown in northern Romania. They, like the rest of the town, admired Esther for her wonderful cooking, particularly the delicious cakes she brought them each Christmas. Now he ushered her and six of her children to their deaths.

Throughout Letter to My Children, Tessler offers vivid glimpses of the senselessness that surrounded him during World War II. Of the thousands packed in trains and transported from Viseu to Auschwitz, just a small group survived to see liberation. Among the survivors were Tessler, his father, and two of his brothers. This is the amazing story of their experiences as Hasidic Jews caught in the chaos and terror of the Holocaust.

Tessler's upbringing had emphasized community and family devotion—traits not forgotten in the concentration camps, where he and his family members often rescued one another from certain death. Few fathers and sons survived the concentration camps together. In spite of the odds, Tessler and his brother Buroch managed to stick together, sharing their father's labor assignments to protect him from death, preserving not only their family bond but also their spirituality. Tessler's father, always a source of strength and guidance to his family, provided counsel to many prisoners in the camp and eventually assumed the role of rabbi.

Despite an environment in which their captors tried to reduce them to animals, Tessler's remaining family and seven other Jews from Viseu made a special effort to observe their faith. Bending rules in ways that risked their lives, they worked together to smuggle wheat, grind it into flour, and bake matzos to distribute for Passover. The group also secretly gathered to pray on the eve of Rosh Hashanah. These religious observances offered some comfort in the camp.

In addition to vividly portraying the daily struggles of camp life, Letter to My Children follows Tessler beyond liberation, recounting his days as a displaced person struggling for a new life in the midst of the devastation of postwar Europe, as an American immigrant striving to rebuild his family and succeed in business, and as a philanthropist for education and health care. Recalling the age-old way of life in Viseu that was erased by the Holocaust, this inspiring story conveys the hope, determination, and perseverance that made Tessler a survivor.

In Lithuanians in Michigan Marius Grazulis recounts the history of an immigrant group that has struggled to maintain its identity. Grazulis estimates that about 20 percent of the 1.6 million Lithuanians who immigrated to the United States arrived on American shores between 1860 and 1918.
     While first-wave immigrants stayed mostly on the east coast, by 1920 about one-third of newly immigrated Lithuanians lived in Michigan, working in heavy industry and mining.
     With remarkable detail, Grazulis traces the ways these groups have maintained their ethnic identity in Michigan in the face of changing demographics in their neighborhoods and changing interests among their children, along with the challenges posed by newly arriving "modern" Lithuanian immigrants, who did not read the same books, sing the same songs, celebrate the same holidays, or even speak the same language that previous waves of Lithuanian immigrants had preserved in America. Anyone interested in immigrant history will find Lithuanians in Michigan simultaneously familiar, fascinating, and moving.

Karin Aguilar-San Juan examines the contradictions of Vietnamese American community and identity in two emblematic yet different locales: Little Saigon in suburban Orange County, California (widely described as the capital of Vietnamese America) and the urban "Vietnamese town" of Fields Corner in Boston, Massachusetts. Their distinctive qualities challenge assumptions about identity and space, growth amid globalization, and processes of Americanization.

With a comparative and race-cognizant approach, Aguilar-San Juan shows how places like Little Saigon and Fields Corner are sites for the simultaneous preservation and redefinition of Vietnamese identity. Intervening in debates about race, ethnicity, multiculturalism, and suburbanization as a form of assimilation, this work elaborates on the significance of place as an integral element of community building and its role in defining Vietnamese American-ness.

Staying Vietnamese, according to Aguilar-San Juan, is not about replicating life in Viet Nam. Rather, it involves moving toward a state of equilibrium that, though always in flux, allows refugees, immigrants, and their U.S.-born offspring to recalibrate their sense of self in order to become Vietnamese anew in places far from their presumed geographic home.

In 1961, John F. Kennedy referred to the Papuans as “living, as it were, in the Stone Age.” For the most part, politicians and scholars have since learned not to call people “primitive,” but when it comes to the Papuans, the Stone-Age stain persists and for decades has been used to justify denying their basic rights. Why has this fantasy held such a tight grip on the imagination of journalists, policy-makers, and the public at large?
 
Living in the Stone Age answers this question by following the adventures of officials sent to the New Guinea highlands in the 1930s to establish a foothold for Dutch colonialism.  These officials became deeply dependent on the good graces of their would-be Papuan subjects, who were their hosts, guides, and, in some cases, friends. Danilyn Rutherford shows how, to preserve their sense of racial superiority, these officials imagined that they were traveling in the Stone Age—a parallel reality where their own impotence was a reasonable response to otherworldly conditions rather than a sign of ignorance or weakness. Thus, Rutherford shows, was born a colonialist ideology.
 
Living in the Stone Age is a call to write the history of colonialism differently, as a tale of weakness not strength. It will change the way readers think about cultural contact, colonial fantasies of domination, and the role of anthropology in the postcolonial world.
 

The Filipino American population in the U.S.  is expected to reach more than two million by the next  century. Yet many Filipino Americans contend that years of formal and covert exclusion from mainstream political, social, and economic institutions on the basis of their race have perpetuated racist stereotypes about them, ignored their colonial and immigration history, and prevented them from becoming fully recognized citizens of the nation. Locating Filipino Americans shows how Filipino Americans counter exclusion by actively engaging in alternative practices of community building.

Locating Filipino Americans, an ethnographic study of Filipino American communities in Los Angeles and San Diego, present a multi-disciplinary cultural analysis of the relationship between ethnic identity and social space. Author Rick Bonus argues that alternative community spaces enable Filipino Americans to respond to and resist the ways in which the larger society has historically and institutionally rendered them invisible, silenced, and racialized. Bonus focuses on the "Oriental" stores, the social halls and community centers, and the community newspapers to demonstrate how ethnic identities are publicly constituted and communities are transformed. Delineating the spaces formed by diasporic consciousness, Bonus shows how community members appropriate elements from their former homeland and from their new settlements in ways defined by their critical stances against racism, homogenization, complete assimilation, and exclusionary citizenship. Locating Filipino Americans is one of the few books that offers a grounded approach to theoretical analyses of ethnicity and contemporary culture in the U.S.

By focusing on patterns of immigration and acculturation in a small industrial city in the northeastern United States, Mark Paul Richard offers a noteworthy look at the ways in which French-Canadians negotiated their identity in the United States and provides new insights into the ways in which immigrants "Americanize."
     Richard’s work challenges prevailing notions of "assimilation." As he shows, “acculturation” better describes the roundabout process by which some ethnic groups join their host society. He argues that, for more than a century, the French- Canadians in Lewiston, Maine, pursued the twin objectives of ethnic preservation and acculturation. These were not separate goals but rather intertwined processes. Underscored with statistics compiled by the author, Loyal but French portrays the French-Canadian history of Lewiston, from the 1880s through the 1990s, in this light.

    With a wealth of data, the insights of a professional historian, and the sensitivity of a "local," Richard offers a new conceptualization of ways that immigrants become "Americans."