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A powerful account of the deep connection between the Koyukon people of western Alaska and the natural world that sustains them

A blending of ethnography, personal reflections, and natural history, Make Prayers to the Raven is a moving account of the Koyukon people of western Alaska, who follow a traditional lifeway of hunting, trapping, and fishing in remote villages scattered across the boreal forest. Intimacy with nature is the foundation of their existence, and they have accumulated a masterly knowledge of their environment. The Koyukon hunter moves through a watchful forest, kills with humility and respect, and treats his catch as a being filled with power.

In Make Prayers to the Raven, Nelson describes, from a Koyukon point of view, , elements of the earth, sky, and atmosphere of the boreal forest, as well as the significant plants and animals. He retells their origins in the dreamlike Distant Time, their spirit powers, their behavior and personality, and the rules dictating their proper treatment by men and women. Make Prayers to the Raven leads the reader to an appreciation of the power and substantiality of Koyukon beliefs, and it serves the Koyukon people themselves by educating others about their way of life and by providing the Koyukon with a means of passing on traditional knowledge to their children.

A moving and deeply personal excavation of Indigenous beauty and passion in a suffering world

The novel Jonny Appleseed established Joshua Whitehead as one of the most exciting and important new literary voices on Turtle Island, winning both a Lambda Literary Award and Canada Reads 2021. In Making Love with the Land, his first nonfiction book, Whitehead explores the relationships between body, language, and land through creative essay, memoir, and confession.

In prose that is evocative and sensual, unabashedly queer and visceral, raw and autobiographical, Whitehead writes of an Indigenous body in pain, coping with trauma. Deeply rooted within, he reaches across the anguish to create a new form of storytelling he calls “biostory”—beyond genre, and entirely sovereign. Through this narrative perspective, Making Love with the Land recasts mental health struggles and our complex emotional landscapes from a nefarious parasite on his (and our) well-being to kin, even a relation, no matter what difficulties they present to us. Whitehead ruminates on loss and pain without shame or ridicule but rather highlights waypoints for personal transformation. Written in the aftermath of heartbreak, before and during the pandemic, Making Love with the Land illuminates this present moment in which both Indigenous and non-Indigenous people are rediscovering old ways and creating new ones about connection with and responsibility toward each other and the land.

Intellectually audacious and emotionally compelling, Whitehead shares his devotion to the world in which we live and brilliantly—even joyfully—maps his experience on the land that has shaped stories, histories, and bodies from time immemorial.

An extraordinary illustrated biography of a Métis man and Anishinaabe woman navigating great changes in their homeland along the U.S.–Canada border in the early twentieth century

John Linklater, of Anishinaabeg, Cree, and Scottish ancestry, and his wife, Tchi-Ki-Wis, of the Lac La Croix First Nation, lived in the canoe and border country of Ontario and Minnesota from the 1870s until the 1930s. During that time, the couple experienced radical upheavals in the Quetico–Superior region, including the cutting of white and red pine forests, the creation of Indian reserves/reservations and conservation areas, and the rise of towns, tourism, and mining. With broad geographical sweep, historical significance, and biographical depth, Making the Carry tells their story, overlooked for far too long.

John Linklater, a renowned game warden and skilled woodsman, was also the bearer of traditional ecological knowledge and Indigenous heritage, both of which he was deeply committed to teaching others. He was sought by professors, newspaper reporters, museum personnel, and conservationists—among them Sigurd Olson, who considered Linklater a mentor. Tchi-Ki-Wis, an extraordinary craftswoman, made a sweeping array of necessary yet beautiful objects, from sled dog harnesses to moose calls to birch bark canoes. She was an expert weaver of large Anishinaabeg cedar bark mats with complicated geometric designs, a virtually lost art.

Making the Carry traces the routes by which the couple came to live on Basswood Lake on the international border. John’s Métis ancestors with deep Hudson’s Bay Company roots originally came from Orkney Islands, Scotland, by way of Hudson Bay and Red River, or what is now Winnipeg. His family lived in Manitoba, northwest Ontario, northern Minnesota, and, in the case ofJohn and Tchi-Ki-Wis, on Isle Royale. A journey through little-known Canadian history, the book provides an intimate portrait of Métis people.

Complete with rarely seen photographs of activities from dog mushing to guiding to lumbering, as well as of many objects made by Tchi-Ki-Wis, such as canoes, moccasins, and cedar mats, Making the Carry is a window on a traditional way of life and a restoration of two fascinating Indigenous people to their rightful place in our collective past.

In Mapping Abundance for a Planetary Future, Candace Fujikane contends that the practice of mapping abundance is a radical act in the face of settler capital's fear of an abundance that feeds. Cartographies of capital enable the seizure of abundant lands by enclosing "wastelands" claimed to be underdeveloped. By contrast, Kanaka Maoli (Native Hawaiian) cartographies map the continuities of abundant worlds. Vital to restoration movements is the art of kilo, intergenerational observation of elemental forms encoded in storied histories, chants, and songs. As a participant in these movements, Fujikane maps the ecological lessons of these elemental forms: reptilian deities who protect the waterways, sharks who swim into the mountains, the navigator Māui who fishes up the islands, the deities of snow and mists on Mauna Kea. The laws of these elements are now being violated by toxic waste dumping, leaking military jet fuel tanks, and astronomical-industrial complexes. As Kānaka Maoli and their allies stand as land and water protectors, Fujikane calls for a profound attunement to the elemental forms in order to transform climate events into renewed possibilities for planetary abundance.

How outdoor industry marketing promotes an image of “the wilderness” as an unpeopled haven

Marketing the Wilderness analyzes the relationship between the outdoor recreation industry, public lands in the United States, and Indigenous sovereignty and representation in recreational spaces. Combining social media analysis, digital ethnography, and historical research, Joseph Whitson offers nuanced insights into more than a century of the outdoor recreation industry’s marketing strategies, unraveling its complicity in settler colonialism.

Complicating the narrative of outdoor recreation as a universal good, Whitson introduces the concept of “wildernessing” to describe the physical, legal, and rhetorical production of pristine, empty lands that undergirds the outdoor recreation industry, a process that further disenfranchises Indigenous people from whom these lands were stolen. He demonstrates how companies such as Patagonia and REI align with the mining and drilling industries in their need to remove Indigenous peoples and histories from valuable lands. And he describes the ways Indigenous and decolonial activists are subverting and resisting corporate marketing strategies to introduce new narratives of place.

Through the lens of environmental justice activism, Marketing the Wilderness reconsiders the ethics of recreational land use, advocating for engagement with issues of cultural representation and appropriation informed by Indigenous perspectives. As he discusses contemporary public land advocacy around places such as Bears Ears National Monument, Whitson focuses on the deeply fraught relationship between the outdoor recreation industry and Indigenous communities. Emphasizing the power of the corporate system and its treatment of land as a commodity under capitalism, he shows how these tensions shape the American idea of “wilderness” and what it means to fight for its preservation.

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    Memories of Lac du Flambeau Elders is a collection of interviews with fifteen Ojibwe elders of the Lac du Flambeau Band of Lake Superior Chippewa Indians in northern Wisconsin. The elders, in their seventies and eighties when interviewed, all experienced enormous changes in their lifetimes. In their stories they discuss these changes as well as the traditions and beliefs that the Ojibwe have continued to maintain, despite attempts at forced assimilation on the part of the U.S. government and others. Their stories are testimony to the enduring strength of the Ojibwe people and their way of life.
    Most historical accounts of the Ojibwe have been written by Americans of European descent. This book tells the history of the Lac du Flambeau Ojibwe in their own words. It also includes a historical introduction, by Leon Valliere, Jr., going back four hundred years to Lac du Flambeau’s original settlement. A black-and-white photographic portrait of each elder prefaces each interview, and historical photos from the George W. Brown Jr. Ojibwe Museum Cultural Center and collection illustrate the text.

Distributed for the Center for the Study of Upper Midwestern Cultures.

The sixteenth-century encounter between Mesoamericans and Europeans resulted in a tremendous loss of life in indigenous communities and significantly impacted their health and healing strategies. Contributors to this special issue of Ethnohistory address how indigenous people experienced bodily health in the wake of this encounter. By exploring archival indigenous and Spanish-language documents, contributors address how bodily health was experienced in the wake of the European encounter and uncover transformations of health discourses and experiences of illness. They investigate eclectic healing practices and medical chants; changing notions of the causes of illnesses; and the language of cleansing ceremonies, bone-setting, midwifery, and maternal medicine.

Contributors. Sabina Cruz de la Cruz, Rebecca Dufendach, Servando Hinojosa, Timothy W. Knowlton, Gabrielle Vail, Edber Dzidz Yam

This book offers an artistic depiction of O’odham lifeways through the paintings of internationally acclaimed O’odham artist Michael Chiago Sr. Ethnobiologist Amadeo M. Rea collaborated with the artist to describe the paintings in accompanying text, making this unique book a vital resource for cultural understanding and preservation. A joint effort in seeing, this work explores how the artist sees and interprets his culture through his art.

A wide array of Chiago’s paintings are represented in this book, illustrating past and present Akimel O’odham and Tohono O’odham culture. The paintings show the lives and traditions of O’odham people from both the artist’s parents’ and grandparents’ generations and today. The paintings demonstrate the colonial Spanish, Mexican, and Anglo-American influences on O’odham culture throughout the decades, and the text explains how wells and windmills, schools, border walls, and nonnative crops have brought about significant change in O’odham life. The paintings and text in this book beautifully depict a variety of O’odham lifeways, including the striking Sonoran Desert environment of O’odham country, gathering local foods and cooking meals, shrines, ceremonies, dances, and more.

By combining Chiago’s paintings of his lived experiences with Rea’s ethnographic work, this book offers a full, colorful, and powerful picture of O’odham heritage, culture, and language, creating a teaching reference for future generations.

Over the course of its history, the state of Michigan has produced its share of folktales and lore. Many are familiar with the Ojibwa legend of Sleeping Bear Dunes, and most have heard a yarn or two told of Michigan’s herculean lumberjack, Paul Bunyan.

But what about Detroit’s Nain Rouge, the red-eyed imp they say bedeviled the city’s earliest residents? Or Le Griffon, the Great Lakes’ original ghost ship that some believe haunts the waters to this day? Or the Bloodstoppers, Upper Peninsula folk who’ve been known to halt a wound’s bleeding with a simple touch thanks to their magic healing powers?

In Michigan Legends, Sheryl James collects these and more stories of the legendary people, events, and places from Michigan’s real and imaginary past. Set in a range of historical time periods and locales as well as featuring a collage of ethnic traditions—including Native American, French, English, African American, and Finnish—these tales are a vivid sample of the state’s rich cultural heritage. This book will appeal to all Michiganders and anyone else interested in good folktales, myths, legends, or lore.

As interracial unions and multiracial people become more common in the United States, mixed-heritage people have come to be regarded by some as a bellwether of race relations in the country. Is the growth of this population a sign that we are now in a post-racial era and our racial identities no longer impact our daily lives? In Mixed Heritage in the Family,sociologists Carolyn A. Liebler and Miri Song explore how racially mixed people navigate racial boundaries as they choose spouses and raise families.
Liebler and Song break new ground by being the first to combine and integrate the study of three aspects of life for people of mixed racial heritage – identity, spouse choice, and childrearing. This integrated approach reveals how complicated racial identification can be, and how it can be expressed in one’s choice of partner or in how one raises their children. The authors draw on census data and interviews with Asian-White, Black-White, and American Indian/Alaska Native-White mixed people to better understand how their identity choices are related to their choice of spouse and how they racially identify and raise their children.
Increasingly, mixed people in the United States are identifying with multiple races. However, the authors find that mixed-race people are not a monolith and that how and why they identify varies considerably between and within each group. They found several common factors that influenced whether mixed-race people choose to identify as biracial, solely White, or solely as a racial minority. These factors include the history of the specific minority race in the U.S., the racial demographics of where they were raised, their social and cultural exposure to their White and non-White backgrounds, their attachment to their racial backgrounds, and how they are seen racially by others. 
 
The way mixed-heritage people identify was closely tied to the race of their spouse. However, having a White spouse did not necessarily mean the mixed-race person felt disconnected from their non-White heritage. White spouses varied in their racial consciousness and their interest in the culture of their mixed-race spouse’s minority ancestry. The spouse’s race, and the nature of racial overlap between the spouses, was also key in the racial upbringing of a mixed-heritage person’s child. In families where the parents share a minority racial heritage, couples lean into their shared ‘family race’, which guides their parenting choices and family life. Many mixed heritage parents found it important to foster racial pride in their children and combat negative racial stereotypes. 
 
Liebler and Song caution against making superficial predictions about the state of race relations in the U.S. based on an increase in the multiracial population. They show that race has not become less salient in the lives of many mixed-race people—American society is not post-racial. 
 
Mixed Heritage in the Family breaks new ground, provides compelling insights in its examination of the lives of mixed-race people, and shows how complicated racial identification can be.
 
 

An unprecedented study that puts mixed-ancestry Native Americans back into the heart of Indigenous history

Historical accounts tend to neglect mixed-ancestry Native Americans: racially and legally differentiated from nonmixed Indigenous people by U.S. government policy, their lives have continually been treated as peripheral to Indigenous societies. Mixed-Blood Histories intervenes in this erasure. Using legal, linguistic, and family-historical methods, Jameson R. Sweet writes mixed-ancestry Dakota individuals back into tribal histories, illuminating the importance of mixed ancestry in shaping and understanding Native and non-Native America from the nineteenth century through today. 

 

When the U.S. government designated mixed-ancestry Indians as a group separate from both Indians and white Americans—a distinction born out of the perception that they were uniquely assimilable as well as manipulable intermediate figures—they were afforded rights under U.S. law unavailable to other Indigenous people, albeit inconsistently, which included citizenship and the rights to vote, serve in public office, testify in court, and buy and sell land. Focusing on key figures and pivotal “mixed-blood histories” for the Dakota nation, Sweet argues that in most cases, they importantly remained Indians and full participants in Indigenous culture and society. In some cases, they were influential actors in establishing reservations and negotiating sovereign treaties with the U.S. government.

 

Culminating in a pivotal reexamination of the U.S.-Dakota War of 1862, Mixed-Blood Histories brings greater diversity and complexity to existing understandings of Dakota kinship, culture, and language while offering insights into the solidification of racial categories and hierarchies in the United States.

 

 

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Modernity in Motion offers a groundbreaking exploration of Anishinaabe writer Gerald Vizenor’s richly layered body of work spanning fiction, nonfiction, and poetry. Through the lens of transnational Indigenous studies, this compelling study reveals how Vizenor’s concept of transmotion, which he defines as the interplay between local and global identities, reconstructs modernity as a dynamic force of transformation.

Close readings illuminate Vizenor’s radical storytelling, which bridges seemingly disparate worlds: the White Earth Reservation, Nazi-occupied Paris, post-Hiroshima Japan, and beyond. By weaving these far-flung geographies into unexpected constellations, Vizenor challenges readers to rethink Indigenous history, sovereignty, and creative expression within a global framework.

Positioned at the intersection of tribal-centric and world literature paradigms, Modernity in Motion is essential reading for scholars of Indigenous studies and comparative literature.

The second in a two-volume series, Moquis and Kastiilam, Volume II, 1680–1781 continues the story of the encounter between the Hopis, who the Spaniards called Moquis, and the Spaniards, who the Hopis called Kastiilam, from the Pueblo Revolt in 1680 through the Spanish expeditions in search of a land route to Alta California until about 1781. By comparing and contrasting Spanish documents with Hopi oral traditions, the editors present a balanced presentation of a shared past. Translations of sixteenth-, seventeenth-, and eighteenth-century documents written by Spanish explorers, colonial officials, and Franciscan missionaries tell the perspectives of the European visitors, and oral traditions recounted by Hopi elders reveal the Indigenous experience.

The editors argue that only the Hopi perspective can balance the story recounted in the Spanish documentary record, which is biased, distorted, and incomplete (as is the documentary record of any European or Euro-American colonial power). The only hope of correcting those weaknesses and the enormous silences about the Hopi responses to Spanish missionization and colonization is to record and analyze Hopi oral traditions, which have been passed down from generation to generation since 1540, and to give voice to Hopi values and social memories of what was a traumatic period in their past.

Volume I documented Spanish abuses during missionization, which the editors address specifically and directly as the sexual exploitation of Hopi women, suppression of Hopi ceremonies, and forced labor of Hopi men and women. These abuses drove Hopis to the breaking point, inspiring a Hopi revitalization that led them to participate in the Pueblo Revolt and to rebuff all subsequent efforts to reestablish Franciscan missions and Spanish control. Volume II portrays the Hopi struggle to remain independent at its most effective—a mixture of diplomacy, negotiation, evasion, and armed resistance. Nonetheless, the abuses of Franciscan missionaries, the bloodshed of the Pueblo Revolt, and the subsequent destruction of the Hopi community of Awat’ovi on Antelope Mesa remain historical traumas that still wound Hopi society today.

From pony to airplane, from medicine dance to Christian worship, Mountain Wolf Woman, Sister of Crashing Thunder is the life story of a Winnebago woman, told in her own words to her adopted kinswoman, Nancy Lurie. This retelling of more than seventy-five years of Native American life is both a candid and compelling account of how one woman lived through a period of cultural crisis.

Mountain Wolf Woman tells of her childhood in Wisconsin, her brief stay at a mission school, her marriage to "Bad Soldier," and her religious experiences with peyote. Her struggle to maintain her family against many hardships---odds that would have defeated a less vigorous and self-confident person---underscores her perseverance and tenacity. Whether she is describing her wanderings as a child or her misfortunes later in life, Mountain Wolf Woman sets forth her views in honest and perceptive terms, adding all the more power to her narrative.

This book is a valuable companion to the story of Mountain Wolf Woman's brother, immortalized by Paul Radin in Crashing Thunder, a classic of anthropological literature. It will also be of interest to those interested in ethnographic records, the role of women in native cultures, and Midwestern Native Americans, in general.

" . . . a superb human document."
---Chicago Sun-Times

" . . . one of those rare books . . . ."
---Saturday Review

". . . a notable contribution to the literature of culture change and culture and personality."
---American Anthropologist

The Mountaineer Site presents over a decade’s worth of archaeological research conducted at Mountaineer, a Paleoindian campsite in Colorado’s Upper Gunnison Basin. Mountaineer is one of the very few extensively excavated, long-term Folsom occupations with evidence of built structures. The site provides a rich record of stone tool manufacture and use, as well as architectural features, and offers insight into Folsom period adaptive strategies from a time when the region was still in the grip of a waning Ice Age.
 
Contributors examine data concerning the structures, the duration and repetition of occupations, and the nature of the site’s artifact assemblages to offer a valuable new perspective on human activity in the Rocky Mountains in the Late Pleistocene. Chapters survey the history of fieldwork at the site and compare and explain the various excavation procedures used; discuss the geology, taphonomic history, and geochronology of the site; analyze artifacts and other recovered materials; examine architectural elements; and compare the present and past environments of the Upper Gunnison Basin to gain insight into the setting in which Folsom groups were operating and the resources that were available to them.
 
The Folsom archaeological record indicates far greater variability in adaptive behavior than previously recognized in traditional models. The Mountaineer Site shows how accounting for reduced mobility, more generalized subsistence patterns, and variability in tool manufacture and use allows for a richer and more accurate understanding of Folsom lifeways. It will be of great interest to graduate students and archaeologists focusing on Paleoindian archaeology, hunter-gatherer mobility, lithic technological organization, and prehistoric households, as well as prehistorians, anthropologists, and social scientists.
 
Contributors: Richard J. Anderson, Andrew R. Boehm, Christy E. Briles, Katherine A. Cross, Steven D. Emslie, Metin I. Eren, Richard Gunst, Kalanka Jayalath, Brooke M. Morgan, Cathy Whitlock
 

An old Indian woman comforts two young white children she finds lost in the woods and lovingly carries them back to their eager parents. A frontiersman sheds tears over the grave of a Mohican youth, holding hands with the mourning father. According to Laura L. Mielke, such emotionally charged scenes between whites and Indians paradoxically flourished in American literature from 1820 to 1850, a time when the United States government developed and applied a policy of Indian removal. 

Although these “moving encounters,” as Mielke terms them, often promoted the possibility of mutual sympathy between Native Americans and Euro-Americans, they also suggested that these emotional links were inherently unstable, potentially dangerous, and ultimately doomed. At the same time, the emphasis on Indian-white sympathy provided an opportunity for Indians and non-Native activists to voice an alternative to removal and acculturation, turning the language of a sentimental U.S. culture against its own imperial impulse. Mielke details not only how such writers as James Fenimore Cooper and Henry Rowe Schoolcraft forecast the inevitable demise of Indian-white sympathy, but also how authors like Lydia Maria Child and William Apess insisted that a language of feeling could be used to create shared community or defend American Indian sovereignty. In this way, Moving Encounters sheds new light on a wide range of texts concerning the “Indian Question” by emphasizing their engagement with popular sentimental forms and by challenging the commonly held belief that all Euro-American expressions of sympathy for American Indians in this period were fundamentally insincere. While portraits of Indian-white sympathy often prompted cynical rejoinders from parodists, many never lost faith in the power of emotion to overcome the greed and prejudice fueling the dispossession of American Indians.

Carlos Montezuma is well known as an influential Indigenous figure of the turn of the twentieth century. While some believe he was largely interested only in enabling Indians to assimilate into mainstream white society, Montezuma’s image as a staunch assimilationist changes dramatically when viewed through the lens of his Yavapai relatives at Fort McDowell in Arizona.

Through his diligent research and transcription of the letters archived in the Carlos Montezuma Collection at Arizona State University Libraries, David Martínez offers a critical new perspective on Montezuma’s biography and legacy. During an attempt to force the Fort McDowell Yavapai community off of their traditional homelands north of Phoenix, the Yavapai community members and leaders wrote to Montezuma pleading for help. It was these letters and personal correspondence from his Yavapai cousins George and Charles Dickens, as well as Mike Burns that sparked Montezuma’s desperate but principled desire to liberate his Yavapai family and community—and all Indigenous people—from the clutches of an oppressive Indian Bureau.

Centering historically neglected Indigenous voices as his primary source material, Martínez elevates Montezuma’s correspondence and interactions with his family and their community and shows how it influenced his advocacy. Martínez argues that Montezuma’s work in Arizona directly contributed to his national projects. For his Yavapai community, Montezuma set an example as a resistance fighter and advocate on behalf of his people and other Indigenous groups. Martínez offers a critical exploration of history, memory, the formation of archival collections, and the art of writing biography.