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A Clan Mother story for the twenty-first century, Sacred Wilderness explores the lives of four women of different eras and backgrounds who come together to restore foundation to a mixed-up, mixed-blood woman—a woman who had been living the American dream, and found it a great maw of emptiness. These Clan Mothers may be wisdom-keepers, but they are anything but stern and aloof—they are women of joy and grief, risking their hearts and sometimes their lives for those they love. The novel swirls through time, from present-day Minnesota to the Mohawk territory of the 1620s, to the ancient biblical world, brought to life by an indigenous woman who would come to be known as the Virgin Mary. The Clan Mothers reveal secrets, the insights of prophecy, and stories that are by turns comic, so painful they can break your heart, and perhaps even powerful enough to save the world. In lyrical, lushly imagined prose, Sacred Wilderness is a novel of unprecedented necessity.

This book grew out of an exhibition about Dellinger’s life and work that was curated by Bob Mainfort at the Old State House Museum in Little Rock. The book includes a detailed biography of Dellinger, as well as a discussion of his work, an overview of major collecting efforts in Arkansas by out-of-state institutions, and a history of the University of Arkansas Museum. Lavishly illustrated with over two hundred images of artifacts, this book will now permit archaeologists to see some of the pieces Dellinger’s lifetime of work saved and preserved.

In this provocative new book, Margaret M. Bruchac, an Indigenous anthropologist, turns the word savage on its head. Savage Kin explores the nature of the relationships between Indigenous informants, such as Gladys Tantaquidgeon (Mohegan), Jesse Cornplanter (Seneca), and George Hunt (Tlingit), and early twentieth-century anthropological collectors, such as Frank Speck, Arthur C. Parker, William N. Fenton, and Franz Boas.

This book reconceptualizes the intimate details of encounters with Native interlocutors who by turns inspired, facilitated, and resisted the anthropological enterprise. Like other texts focused on this era, Savage Kin features some of the elite white men credited with salvaging material that might otherwise have been lost. Unlike other texts, this book highlights the intellectual contributions and cultural strategies of unsung Indigenous informants without whom this research could never have taken place.

These bicultural partnerships transgressed social divides and blurred the roles of anthropologist/informant, relative/stranger, and collector/collected. Yet these stories were obscured by collecting practices that separated people from objects, objects from communities, and communities from stories. Bruchac’s decolonizing efforts include “reverse ethnography”—painstakingly tracking seemingly unidentifiable objects, misconstrued social relations, unpublished correspondence, and unattributed field notes—to recover this evidence. Those early encounters generated foundational knowledges that still affect Indigenous communities today.

Savage Kin also contains unexpected narratives of human and other-­than-human encounters—brilliant discoveries, lessons from ancestral spirits, prophetic warnings, powerful gifts, and personal tragedies—that will move Native and non-Native readers alike.
 

The 250th anniversary of the founding of Rutgers University is a perfect moment for the Rutgers community to reconcile its past, and acknowledge its role in the enslavement and debasement of African Americans and the disfranchisement and elimination of Native American people and culture.

Scarlet and Black documents the history of Rutgers’s connection to slavery, which was neither casual nor accidental—nor unusual. Like most early American colleges, Rutgers depended on slaves to build its campuses and serve its students and faculty; it depended on the sale of black people to fund its very existence. Men like John Henry Livingston, (Rutgers president from 1810–1824), the Reverend Philip Milledoler, (president of Rutgers from 1824–1840), Henry Rutgers, (trustee after whom the college is named), and Theodore Frelinghuysen, (Rutgers’s seventh president), were among the most ardent anti-abolitionists in the mid-Atlantic.

Scarlet and black are the colors Rutgers University uses to represent itself to the nation and world. They are the colors the athletes compete in, the graduates and administrators wear on celebratory occasions, and the colors that distinguish Rutgers from every other university in the United States. This book, however, uses these colors to signify something else: the blood that was spilled on the banks of the Raritan River by those dispossessed of their land and the bodies that labored unpaid and in bondage so that Rutgers could be built and sustained. The contributors to this volume offer this history as a usable one—not to tear down or weaken this very renowned, robust, and growing institution—but to strengthen it and help direct its course for the future.

The work of the Committee on Enslaved and Disenfranchised Population in Rutgers History.

If a religion cannot attract and instruct young people, it will struggle to survive, which is why recreational programs were second only to theological questions in the development of twentieth-century Mormonism. In this book, Richard Ian Kimball explores how Mormon leaders used recreational programs to ameliorate the problems of urbanization and industrialization and to inculcate morals and values in LDS youth. As well as promoting sports as a means of physical and spiritual excellence, Progressive Era Mormons established a variety of institutions such as the Deseret Gymnasium and camps for girls and boys, all designed to compete with more "worldly" attractions and to socialize adolescents into the faith. Kimball employs a wealth of source material including periodicals, diaries, journals, personal papers, and institutional records to illuminate this hitherto underexplored aspect of the LDS church. In addition to uncovering the historical roots of many Mormon institutions still visible today, Sports in Zion is a detailed look at the broader functions of recreation in society.

This lively book recounts the explorations of the first generations of Spanish conquistadors and their Native allies. Author William K. Hartmann brings readers along as the explorers probe from Cuba to the Aztec capital of Mexico City, and then northward through the borderlands to New Mexico, the Grand Canyon, southern California, and as far as Kansas. Characters include Hernan Cortés, the conqueror; the Aztec ruler Motezuma; Francisco Vázquez de Coronado, a famous expedition leader; fray Marcos de Niza, an explorer-priest doomed to disgrace; and Viceroy Antonio Mendoza, the king’s representative who tried to keep the explorers under control.

Recounting eyewitness experiences that the Spaniards recorded in letters and memoirs, Hartmann describes ancient lifeways from Mexico to the western United States; Aztec accounts of the conquest; discussions between Aztec priests and Spanish priests about the nature of the universe; Cortés’s lifelong relationship with his famous Native mistress, Malinche (not to mention the mysterious fate of his wife); lost explorers who wandered from Florida to Arizona; and Marcos de Niza’s controversial reports of the “Seven Cities of Cíbola.”

Searching for Golden Empires describes how, even after the conquest of Mexico, Cortés remained a “wildcat” competitor with Coronado in a race to see who could find the “next golden empire,” believed to lie in the north. It is an exciting history of the shared story of the United States and Mexico, unveiling episodes both tragic and uplifting.

For more than a hundred years, outsiders enamored of the perceived strengths of American Indian cultures have appropriated and distorted elements of them for their own purposes—more often than not ignoring the impact of the process on the Indians themselves. This book contains eight original contributions that consider the selling of American Indian culture and how it affects the Native community. It goes beyond studies of “white shamanism” to focus on commercial ventures, challenging readers to reconsider how Indian cultures have been commercialized in the twentieth century.

Some selections examine how Indians have been displayed to the public, beginning with a “living exhibit” of Cocopa Indians at the 1904 Louisiana Purchase Exposition and extending to contemporary stagings of Indian culture for tourists at Tillicum Village near Seattle. Other chapters range from the Cherokees to Puebloan peoples to Indians of Chiapas, Mexico, in an examination of the roles of both Indians and non-Indian reformers in marketing Native arts and crafts.

These articles show that the commercialization and appropriation of American Indian cultures have been persistent practices of American society over the last century and constitute a form of cultural imperialism that could contribute to the destruction of American Indian culture and identity. They offer a means toward understanding this complex process and provide a new window on Indian-white interactions.

CONTENTS

Part I: Staging the Indian
1. The “Shy” Cocopa Go to the Fair, Nancy J. Parezo and John W. Troutman
2. Command Performances: Staging Native Americans at Tillicum Village, Katie N. Johnson and Tamara Underiner
3. Savage Desires: The Gendered Construction of the American Indian in Popular Media, S. Elizabeth Bird
4. “Beyond Feathers and Beads”: Interlocking Narratives in the Music and Dance of Tokeya Inajin (Kevin Locke), Pauline Tuttle

Part II: Marketing the Indian
5. “The Idea of Help”: White Women Reformers and the Commercialization of Native American Women’s Arts, Erik Trump
6. Saving the Pueblos: Commercialism and Indian Reform in the 1920s, Carter Jones Meyer
7. Marketing Traditions: Cherokee Basketry and Tourist Economies, Sarah H. Hill
8. Crafts, Tourism, and Traditional Life in Chiapas, Mexico: A Tale Related by a Pillowcase, Chris Goertzen

Winner of the Don D. and Catherine S. Fowler Prize 

This data-rich monograph provides new and stimulating perspectives on the Hohokam people and their mortuary practices. It breaks new ground by using the knowledge of descendent peoples to generate archaeologically testable hypotheses; demonstrating the need for mortuary analyses conducted at a regional scale; and synthesizing of the interaction of beliefs, ideology, social organization, and ecology in determining Hohokam mortuary practices. Various chapters discuss body treatment, mortuary furniture and goods, mortuary architecture, and cemeteries, and numerous figures help document the variability of Hohokam practices.  

The study synthesizes data from various excavations, applied archaeology, and cultural resource management projects. With its review of past research and ethnographic accounts along with line drawings of mortuary features and artifacts, Sending the Spirits Home provides tools for the adoption of standardized protocols needed to facilitate cross-project comparisons on which future regional syntheses can be based. Although written for archaeologists, the book does not require a specialist’s knowledge to appreciate its insights into these early people of the Southwest. 

While cities like Winnipeg, Minneapolis, Saskatoon, Rapid City, Edmonton, Missoula, Regina, and Tulsa are places where Indigenous marginalization has been most acute, they have also long been sites of Indigenous placemaking and resistance to settler colonialism. Settler City Limits addresses urban struggles involving Anishinabek, Cree, Creek, Dakota, Flathead, Lakota, and Métis peoples. Collectively, these studies showcase how Indigenous people in the city resist ongoing processes of colonial dispossession and create spaces for themselves and their families. Working at intersections of Indigenous studies, settler colonial studies, urban studies, geography, and sociology, this book examines how the historical and political conditions of settler colonialism have shaped urban development in the Canadian Prairies and American Great Plains. Settler City Limits frames cities as Indigenous spaces and places, both in terms of the historical geographies of the regions in which they are embedded and with respect to ongoing struggles for land, life, and self-determination.

Scholars working in archaeology, education, history, geography, and politics tell a nuanced story about the people and dynamics that reshaped this region and determined who would control it. The Ohio Valley possesses some of the most resource-rich terrain in the world. Its settlement by humans was thus consequential not only for shaping the geographic and cultural landscape of the region but also for forming the United States and the future of world history. Settling Ohio begins with an overview of the first people who inhabited the region, who built civilizations that moved massive amounts of earth and left an archaeological record that drew the interest of subsequent settlers and continues to intrigue scholars. It highlights how, in the eighteenth century, Native Americans who migrated from the East and North interacted with Europeans to develop impressive trading networks and how they navigated complicated wars and sought to preserve national identities in the face of violent attempts to remove them from their lands. The book situates the traditional story of Ohio settlement, including the Northwest Ordinance, the dealings of the Ohio Company of Associates, and early road building, into a far richer story of contested spaces, competing visions of nationhood, and complicated relations with Indian peoples. By so doing, the contributors provide valuable new insights into how chaotic and contingent early national politics and frontier development truly were. Chapters highlighting the role of apple-growing culture, education, African American settlers, and the diverse migration flows into Ohio from the East and Europe further demonstrate the complex multiethnic composition of Ohio’s early settlements and the tensions that resulted. A final theme of this volume is the desirability of working to recover the often-forgotten history of non-White peoples displaced by the processes of settler colonialism that has been, until recently, undervalued in the scholarship.

Indigenous perspectives on sustainability, culture, and community

In this collection of twelve biographies, one from each of the Native nations in Wisconsin, author Patty Loew (Bad River Ojibwe) introduces readers to prominent figures in Native sustainability—people whose life’s work reflects the traditional ecological knowledge and cultural values of their people.    

Born out of Loew’s thirty years as a journalist and historian, Seventh Generation Earth Ethics highlights individuals who helped to sustain and nurture their nations.         

Walter Bresette, Red Cliff Ojibwe, community activist 

Hilary Waukau, Menominee, environmental warrior 

Frances Van Zile, Mole Lake (Sokaogon) Ojibwe, keeper of the water  

James Schlender, Lac Courte Oreilles Ojibwe, treaty rights guardian  

Jose Rose, Bad River Ojibwe, elder, environmentalist, and scholar  

Dorothy Davids, Stockbridge-Munsee Community Band of Mohican Indians, educator  

William Gollnick, Oneida, culture keeper 

Thomas St. Germaine, Lac du Flambeau Ojibwe, attorney  

Truman Lowe, Ho-Chunk, organic sculpture artist 

Jenny and Mary Thunder, Forest County Potawatomi, medicine women 

Wanda McFaggen, St. Croix Ojibwe, Tribal Historic Preservationist  

Caroline Andler, Brothertown Indian Nation, genealogist 

The indigenous people whose lives are depicted in Seventh Generation Earth Ethics understood the cultural gravity that kept their people rooted to their ancestral lands and acted in ways that ensured the growth and success of future generations.  

This book marks the culmination of fifteen years of collaboration between the University of Utah's American West Center and the Tohono O'oodham Nation's Education Department to collect documents and create curricular materials for use in their tribal school system. . . . Erickson has done an admirable job compiling this narrative.—Pacific Historical Review

Here's the myth: Native Americans are people of great spiritual depth, in touch with the rhythms of the earth, rhythms that they celebrate through drumming and dancing. They love the great outdoors and are completely in tune with the natural world. They can predict the weather by glancing at the sky, or hearing a crow cry, or somehow. Who knows exactly how? The point of the myth is that Indians are, well, special. Different from white people, but in a good way.
     The four young male Native American poets whose work is brought together in this startling collection would probably raise high their middle fingers in salute to this myth. These guys and "guys" they are—don't buy into the myth. Their poems aren't about hunting and fishing or bonding with animal spirits. Their poems are about urban decay and homelessness, about loneliness and despair, about Payday Loans and 40-ounce beers, about getting enough to eat and too much to drink. And there is nothing romantic about their poetry, either. It is written in the vernacular of mean streets: often raw and coarse and vulgar, just like the lives it describes. Sure, they write about life on the reservation. However, for the Indians in their poems, life on the reservation is a lot like life in the city, but without the traffic. These poets are sick to death of the myth. You can feel it in their poems.
     These poets are bound by a common attitude as well as a common heritage. All four—Joel Waters, Steve Pacheco, Luke Warm Water, and Trevino L. Brings Plenty—are Sioux, and all four identify themselves as "Skins" (as in "Redskins"). In their poems, they grapple with their heritage, wrestling with what it means to be a Sioux and a Skin today. It's a fight to the finish.

Traces the sources of power and large-scale organization of prehistoric peoples among Archaic societies.

By focusing on the first instances of mound building, pottery making, fancy polished stone and bone, as well as specialized chipped stone, artifacts, and their widespread exchange, this book explores the sources of power and organization among Archaic societies. It investigates the origins of these technologies and their effects on long-term (evolutionary) and short-term (historical) change.

The characteristics of first origins in social complexity belong to 5,000- to 6,000-year-old Archaic groups who inhabited the southeastern United States. In Signs of Power, regional specialists identify the conditions, causes, and consequences that define organization and social complexity in societies. Often termed "big mound power," these considerations include the role of demography, kinship, and ecology in sociocultural change; the meaning of geometry and design in sacred groupings; the degree of advancement in stone tool technologies; and differentials in shell ring sizes that reflect social inequality.

Hate crimes against Native Americans are a common occurrence, Barbara Perry reveals, although most go unreported. In this eye-opening book, Perry shines a spotlight on these acts, which are often hidden in the shadows of crime reports. She argues that scholarly and public attention to the historical and contemporary victimization of Native Americans as tribes or nations has blinded both scholars and citizens alike to the victimization of individual Native Americans. It is these acts against individuals that capture her attention.

Silent Victims is a unique contribution to the literature on hate crime. Because most extant literature treats hate crimes—even racial violence—rather generically, this work breaks new ground with its findings. For this book, Perry interviewed nearly 300 Native Americans and gathered additional data in three geographic areas: the Four Corners region of the U.S. Southwest, the Great Lakes, and the Northern Plains. In all of these locales, she found that bias-related crime oppresses and segregates Native Americans.

Perry is well aware of the history of colonization in North America and its attendant racial violence. She argues that the legacy of violence today can be traced directly to the genocidal practices of early settlers, and she adds valuable insights into the ways in which “Indians” have been constructed as the Other by the prevailing culture. Perry’s interviews with Native Americans recount instances of appalling treatment, often at the hands of law enforcement officials. In her conclusion, Perry draws from her research and interviews to suggest ways in which Native Americans can be empowered to defend themselves against all forms of racist victimization.

The Sixty Years' War for the Great Lakes contains twenty essays concerning not only military and naval operations, but also the political, economic, social, and cultural interactions of individuals and groups during the struggle to control the great freshwater lakes and rivers between the Ohio Valley and the Canadian Shield. Contributing scholars represent a wide variety of disciplines and institutional affiliations from the United States, Canada, and Great Britain.
Collectively, these important essays delineate the common thread, weaving together the series of wars for the North American heartland that stretched from 1754 to 1814. The war for the Great Lakes was not merely a sideshow in a broader, worldwide struggle for empire, independence, self-determination, and territory. Rather, it was a single war, a regional conflict waged to establish hegemony within the area, forcing interactions that divided the Great Lakes nationally and ethnically for the two centuries that followed.

Rising above the countryside of Wood County, Wisconsin, Powers Bluff is a large outcrop of quartzite rock that resisted the glaciers that flattened the surrounding countryside. It is an appropriate symbol for the Native people who once lived on its slopes, quietly resisting social forces that would have crushed and eroded their culture. A large band of Potawatomi, many returnees from the Kansas Prairie Band Potawatomi reservation, established the village of Tah-qua-kik or Skunk Hill in 1905 on the 300-foot-high bluff, up against the oddly shaped rocks that topped the hill and protected the community from the cold winter winds.
 
In Skunk Hill, archeologist Robert A. Birmingham traces the largely unknown story of this community, detailing the role it played in preserving Native culture through a harsh period of US Indian policy from the 1880s to 1930s. The story’s central focus is the Drum Dance, also known as the Dream Dance or Big Drum, a pan-tribal cultural revitalization movement that swept the Upper Midwest during the Great Suppression, emphasizing Native values and rejecting the vices of the white world. Though the community disbanded by the 1930s, the site, now on the National Register of Historic
Places with two dance circles still visible on the grounds, stands as testimony to the efforts of its members to resist cultural assimilation. 

New in Paper!

Excavated in 1974, the Sloan site in northeast Arkansas is the earliest recognized cemetery in the New World, containing the graves of a small group of Native Americans who died over ten thousand years ago. Although no skeletons were found in the acidic soil, the number, size, and quality of its artifacts attest to the presence of a far more complicated and sophisticated culture than had previously been thought to exist during the Dalton period.

Bringing together the work of thirteen eminent scholars, Dan F. Morse describes and assesses the assemblage of points, adzes, scrapers, abraders, and other stone artifacts as an indicator of the territorial stability of late Pleistocene peoples. The tools show that hunter-gatherer-fisher populations lived in small, semipermanent villages, hunted and butchered white-tailed deer, processed and ate vegetables, and made dugout canoes. And they buried their dead in cemeteries, a practice previously associated only with the rise of horticultural societies. Many of the tools are unused, suggesting ritual interments and a well-developed system of trade with groups in rockier areas.

Including an overview of the Dalton period in the southeastern United States and a discussion of the region’s geologic and vegetal prehistory—and newly supported by extensive high-quality image galleries now available at the website of the Arkansas Archeological Survey (see inside cover)—this comprehensive study of the Sloan artifacts provides a multifaceted assessment of a site rich in information about the technology of a single prehistoric society.

Combining anthropology, archeology, and evolutionary theory, Paul E. Minnis develops a model of how tribal societies deal with severe food shortages. While focusing on the prehistory of the Rio Mimbres region of New Mexico, he provides comparative data from the Fringe Enga of New Guinea, the Tikopia of Tikopia Island, and the Gwembe Tonga of South Africa.

Minnis proposes that, faced with the threat of food shortages, nonstratified societies survive by employing a series of responses that are increasingly effective but also are increasingly costly and demand increasingly larger cooperative efforts. The model Minnis develops allows him to infer, from evidence of such factors as population size, resource productivity, and climate change, the occurrence of food crises in the past. Using the Classic Mimbres society as a test case, he summarizes the regional archeological sequence and analyzes the effects of environmental fluctuations on economic and social organization. He concludes that the responses of the Mimbres people to their burgeoning population were inadequate to prevent the collapse of the society in the late twelfth century.

In its illumination of the general issue of responses to food shortages, Social Adaptation to Food Stress will interest not only archeologists but also those concerned with current food shortages in the Third World. Cultural ecologists and human geographers will be able to derive a wealth of ideas, methods, and data from Minnis's work.

Spontaneous acts of violence born of human emotions like anger or greed are probably universal, but social violence—violence resulting from social relationships within and between groups of people—is a much more complex issue with implications beyond archaeology. Recent research has generated multiple interpretations about the forms, intensity, and underlying causes of social violence in the ancient Southwest. Deborah L. Nichols and Patricia L. Crown have gathered nine contributions from a variety of disciplines to examine social violence in the prehispanic American Southwest. Not only offering specific case studies but also delving into theoretical aspects, this volume looks at archaeological interpretations, multidisciplinary approaches, and the implications of archaeological research for Native peoples and how they are impacted by what archaeologists say about their past. Specific chapters address the impacts of raiding and warfare, the possible origins of ritual violence, the evidence for social violence manifested in human skeletal remains, the implications of witchcraft persecution, and an examination of the reasons behind apparent anthropophagy. There is little question that social violence occurred in the American Southwest. These contributions support the need for further discussion and investigation into its causes and the broader implications for archaeology and anthropology.

CONTENTS

1. Introduction
Patricia Crown and Deborah Nichols

2. Dismembering the Trope: Imagining Cannibalism in the Ancient Pueblo World
Randall H. McGuire and Ruth Van Dyke

3. An Outbreak of Violence and Raiding in the Central Mesa Verde Region in the 12th Century AD
Brian R. Billman

4. Chaco Horrificus?
Wendy Bustard

5. Inscribed in the Body, Written in Bones: The Consequences of Social Violence at La Plata
Debra L. Martin, Nancy Akins, Bradley Crenshaw, and Pamela K. Stone

6. Veneration or Violence: A Study of Variations in Patterns of Human Bone Modification at La Quemada
Ventura R. Pérez, Ben A. Nelson, and Debra L. Martin

7. Witches, Practice, and the Context of Pueblo Cannibalism
William H. Walker

8. Explanation vs. Sensation: The Discourse of Cannibalism at Awat’ovi
Peter Whiteley

9. Devouring Ourselves
George J. Armelagos

References Cited
About the Contributors
Index
 

In 1853, a survey team under Amiel W. Whipple set out for California from Fort Smith, Arkansas, in search of a transcontinental railroad route. In addition to studying the engineering obstacles for the railroad, the party collected natural history specimens in this unexplored and dangerous corner of America—and when the expedition entered New Mexico, it requested an additional military escort to guard against hostile Indians. An 1848 West Point graduate, Lt. John C. Tidball had only recently arrived at Fort Defiance in New Mexico, when he received his orders to join the surveying party. Although his official duties were strictly military, Tidball began sketching as soon as he joined the expedition, and his talents made him an indispensable member of Whipple’s artistic staff. This book offers a new look at the Whipple expedition through the lens of a newly discovered manuscript of Tidball’s memoirs—the only firsthand account of the 35th parallel survey to be discovered in nearly thirty years. Soldier-Artist of the Great Reconnaissance includes much of the material from this manuscript, giving us John Tidball’s pungent observations on the journey as well as striking examples of his artwork. Melding the observations of several diarists—which sometimes presented opposing viewpoints—author Eugene Tidball offers a new perspective on the Whipple expedition that focuses on the diverse personalities of the party and on the Native Americans they encountered along the way. The Pacific Railroad Surveys were among the most important explorations of North America ever undertaken. Eugene Tidball’s account of this journey tells how the artistic and literary contributions of John Tidball, his distant cousin, enrich our understanding of what the survey party saw and thought as they crossed the continent. Soldier-Artist of the Great Reconnaissance recaptures the Whipple expedition’s trials and triumphs as it documents the unusual talents of one of its most versatile members.

Beginning with their battle against the forces of Ponce de Leon, the Calusa Indians of southwest Florida entered a dark period of European invasion and native resistance, which changed the nature and course of life on the North American continent.

 

Song of the Tides is a work of anthropological fiction that is set during the period of the Spanish entrada into southwest Florida and their encounters with the Calusa. Relying on letters and memoirs, especially those of explorer Pedro Menendez de Aviles, shipwrecked captive Escalante Fontaneda, and the Jesuit priest Juan Rogel, Joseph has woven a tale of vivid historical detail and compelling human drama. Working with Calusa scholars, the author has created a superbly written account of the clash of two proud and dominant cultures. Told through the voice of Aesha, daughter of the great Calusa chief Caalus, as well as those of other political and spiritual leaders, the fictional narrative spans half a century of conflict with Spanish soldiers and Jesuits, infighting between bands, struggle to preserve their culture, and eventual defeat of the Spanish through wit and deceit.

A timely, comprehensive reevaluation of the Southeastern Ceremonial Complex.

One of the most venerable concepts in Southeastern archaeology is that of the Southern Cult. The idea has its roots in the intensely productive decade (archaeologically) of the 1930s and is fundamentally tied to yet another venerable concept—Mississippian culture. The last comprehensive study of the melding of these two concepts into the term Southeastern Ceremonial Complex (SECC) is more than two decades old, yet our understanding of the objects, themes, and artistic styles associated with the SECC have changed a great deal. New primary data have come to light that bear directly on the complex, requiring a thorough reanalysis of both concepts and dating. Recent publications have ignited many debates about the dating and the nature of the SECC.

This work presents new data and new ideas on the temporal and social contexts, artistic styles, and symbolic themes included in the complex. It also demonstrates that engraved shell gorgets, along with other SECC materials, were
produced before A.D. 1400.

This pictorial classic is a valuable ethnological record of southeastern Indians that also showcases the work of early photographers and artists.

A collection of over 350 photographs, paintings, drawings,and woodcuts, Life Portraits offers us an important visual representation of southeastern Indians—at work, at play, in rituals, and in death—when they first encountered Europeans.

Studied by historians and archaeologists, as well as museum exhibit designers and costumers, these illustrations provide a wealth of information on native dress and jewelry, house construction, agricultural techniques, warfare, and other aspects of American Indian life. Among the tribes illustrated are Natchez, Choctaw, Creek, Chickasaw, Cherokee, Seminole, Chitimacha, Timucua, Powhatan, Tuscarora, Caddo, Yuchi, and Shawnee.

A special section of the book quotes historic narratives and comments on the life and work of the artists, lithographers, photographers, and engravers who made the originals. Included among these are Jacques le Moyne, John White, Theodore De Bry, Francis Parsons, Joshua Reynolds, John Trumball, George Catlin, John Mix Stanley, Thomas McKenney, and Samuel Waugh.

Life Portraits has been a classic title in southeastern archaeology and a staple of bookstores and museum shops around the country since its original publication in 1958. Because the carefully identified illustrations were secured from a wide variety of sources, including the British Museum, the Charleston Museum, the New York Public Library, and the Oklahoma Historical Society, this volume represents the most comprehensiveand widely available record of Indian images. Designed for Americana collections, it will appeal to general readers as well as professional historians and archaeologists.

Mesa Verde, Chaco Canyon, Canyon de Chelly, and Paquimé are as well known to tourists as they are to scholars as emblems of the American Southwest. This region has been the scene of intense archaeological investigation for more than a hundred years, with more research done here than in any other part of the United States. The arid and sparsely populated landscape provides excellent site preservation, while the living native peoples give cultural continuity with the past. In the first decades of the twentieth century Americans saw the Southwest as exotic—as opposed to the Mexican perspective, which viewed the region, sometimes called the Northwest, as more of a backwater. Both views continue to shape and color the study of the area today.
With contributions from well-known archaeologists, Southwest Archaeology in the Twentieth Century reviews the histories of major archaeological topics of the region during the twentieth century, with particular attention to the vast changes in southwestern archaeology during the later decades of the century. Included are the huge influence of field schools, the rise of cultural resource management (CRM), the uses and abuses of ethnographic analogy, the intellectual contexts of archaeology in Mexico, and current debates on agriculture, sedentism, and political complexity.

By looking back at the previous century of study, this book provides an authoritative retrospective of intellectual trends as well as a synthesis of current themes in the arena of the American Southwest. 

While the sovereign nation-state is considered the world’s political norm, millions of colonial subjects, immigrants, refugees, and native peoples appear to be without sovereignty. What claims have they to sovereignty? If they cannot ever constitute themselves into sovereign nation-states, are they out of the political game? Can a framework like sovereignty—used historically to exploit, dispossess, and even exterminate people—be a part of a struggle for political freedom?

Editor Frances Negrón-Muntaner and the contributors to Sovereign Acts engage in a debate around these questions with surprising results. Moving the idea of sovereignty beyond the narrow confines of the nation-state, beyond the concept of a power that one either has or lacks, this paradigm-­shifting work examines the multiple ways that Indigenous nations and U.S. territorial peoples act as sovereign and the possible limits of such sovereign acts within the current globalized context. A valuable contribution to the debate around indigenous and other conceptions of sovereignty, Sovereign Acts goes further than legal frameworks to investigate the relationships among sovereignty, gender, sexuality, representation, and the body.

From activist style and choreography to the politics of recognition, the scholars and artists featured in this unique volume map out how people disrupt modern notions of sovereignty, attempt to redefine what being sovereign means, or seek alternative political vocabularies. Sovereignty is not only, after all, a kingdom and a crown.

CONTRIBUTORS

Michael Lujan Bevacqua
Glen Coulthard
Jennifer Nez Denetdale
Adriana María Garriga-López
Jessica A. F. Harkins
Brian Klopotek
Davianna Pomaika‘i McGregor
Frances Negrón-Muntaner
Yasmin Ramírez
Mark Rifkin
Madeline Román
Stephanie Nohelani Teves
Fa‘anofo Lisaclaire Uperesa
 

Two-Spirit people, identified by many different tribally specific names and standings within their communities, have been living, loving, and creating art since time immemorial. It wasn’t until the 1970s, however, that contemporary queer Native literature gained any public notice. Even now, only a handful of books address it specifically, most notably the 1988 collection Living the Spirit: A Gay American Indian Anthology. Since that book’s publication twenty-three years ago, there has not been another collection published that focuses explicitly on the writing and art of Indigenous Two-Spirit and Queer people.

This landmark collection strives to reflect the complexity of identities within Native Gay, Lesbian, Bisexual, Transgender, Queer, and Two-Spirit (GLBTQ2) communities. Gathering together the work of established writers and talented new voices, this anthology spans genres (fiction, nonfiction, poetry, and essay) and themes (memory, history, sexuality, indigeneity, friendship, family, love, and loss) and represents a watershed moment in Native American and Indigenous literatures, Queer studies, and the intersections between the two.

Collaboratively, the pieces in Sovereign Erotics demonstrate not only the radical diversity among the voices of today’s Indigenous GLBTQ2 writers but also the beauty, strength, and resilience of Indigenous GLBTQ2 people in the twenty-first century.

Contributors: Indira Allegra, Louise Esme Cruz, Paula Gunn Allen, Qwo-Li Driskill, Laura Furlan, Janice Gould, Carrie House, Daniel Heath Justice, Maurice Kenny, Michael Koby, M. Carmen Lane, Jaynie Lara, Chip Livingston, Luna Maia, Janet McAdams, Deborah Miranda, Daniel David Moses, D. M. O’Brien, Malea Powell, Cheryl Savageau, Kim Shuck, Sarah Tsigeyu Sharp, James Thomas Stevens, Dan Taulapapa McMullin, William Raymond Taylor, Joel Waters, and Craig Womack

Although American Indian poetry is widely read and discussed, few resources have been available that focus on it critically. This book is the first collection of essays on the genre, bringing poetry out from under the shadow of fiction in the study of Native American literature.

Speak to Me Words is a stimulating blend of classic articles and original pieces that reflect the energy of modern American Indian literary studies. Highlighting various aspects of poetry written by American Indians since the 1960s, it is a wide-ranging collection that balances the insights of Natives and non-Natives, men and women, old and new voices. Included here are such landmark articles as "Answering the Deer" by Paula Gunn Allen, "Herbs of Healing" by Carter Revard, and "Song, Poetry and Language—Expression and Perception" by Simon Ortiz—all pieces that have shaped how we think about Native poetry. Among the contributions appearing for the first time are Elaine Jahner writing on Paula Gunn Allen's use of formal structures; Robert Nelson addressing pan-Indian tropes of emergence, survival, return, and renewal; and Janet McAdams focusing on Carter Revard's "angled mirrors." Although many Native writers may disregard distinctions between genres, together these writings help readers see the difference between American Indian poetry and other forms of Native literature.

These essays are as broad, encompassing, and provocative as Native poetry itself, branching off from and weaving back into one another. In showing how American Indian poetry redefines our social order and articulates how Indian communities think about themselves, these writers establish a new foundation for the study—and enjoyment—of this vital art.

Now it is my turn to stand. At Acoma Pueblo meetings, members rise and announce their intention to speak. In that moment they are recognized and heard. In Speaking for the Generations, Acoma Pueblo poet Simon Ortiz brings together contemporary Native American writers to take their turn. Each offers an evocation of herself or himself, describing the personal, social, and cultural influences on her or his development as a writer. Although each writer's viewpoint is personal and unique, together they reflect the rich tapestry of today's Native literature.

Of varied backgrounds, the writers represent Indian heritages and cultures from the Pacific Northwest to the northern plains, from Canada to Guatemala. They are poets, novelists, and playwrights. And although their backgrounds are different and their statements intensely personal, they share common themes of their relationship to the land, to their ancestors, and to future generations of their people. From Gloria Bird's powerful recounting of personal and family history to Esther Belin's vibrant tale of her urban Native homeland in Los Angeles, these writers reveal the importance of place and politics in their lives. Leslie Marmon Silko calls upon the ancient tradition of Native American storytelling and its role in connecting the people to the land. Roberta J. Hill and Elizabeth Woody ponder some of the absurdities of contemporary Native life, while Guatemalan Victor Montejo takes readers to the Mayan world, where a native culture had writing and books long before Europeans came.

Together these pieces offer an inspiring portrait of what it means to be a Native writer in the twentieth century. With passion and urgency, these writers are speaking for themselves, for their land, and for the generations.