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The Northwestern Shoshone knew as home the northern Great Salt Lake, Bear River, Cache, and Bear Lake valleys of northern Utah. Sagwitch was born at a time when his people traded with the mountain men. In the late 1850s, wagons brought Mormon farmers to settle in Cache Valley, the Northwestern Shoshone heartland. Emigrants and settlers reduced Shoshone access to traditional village sites and food resources. Relationships with the Mormons were mostly good but often strained, and the Shoshone treatment of migrants, who now traveled north and south as well as west and east through the area, was increasingly opportunistic. It only took a few violent incidents for a zealous army colonel to seek severe punishment of the Northwestern Shoshone on a winter morning in 1863. The Bear River Massacre was among the bloodiest engagements of America's Indian wars. Hundreds of Shoshone, including Sagwitch's wife and two sons, died; Sagwitch was wounded but escaped. The band was shattered, other chiefs dead.

The following years were very hard for the survivors. The federal government negotiated a treaty with them but failed to get Sagwitch's signature when, en route to the sessions, he was arrested and then wounded by a white assassin. With the world around him changed, Sagwitch sought accommodation with the most immediate threat to his people's traditional way of survival—the Mormons occupying the Shoshone's valleys.

This, then, is also the story of the conversion of Sagwitch and his band to the Mormon Church. Though not without problems, that conversion was long lasting and thorough. Sagwitch and other Shoshone would demonstrate in important ways their new religious devotion. With the assistance of Mormon leaders, they established the Washakie community in northern Utah. Though efforts to secure a land base had an uneven history, they partly succeeded, and the story of these Shoshone's attempts at rural farming diverged significantly from what happened on government reservations. When Sagwitch died, his death went almost unnoticed outside of Washakie, but his children and grandchildren continued to be important voices among a people who, after experiencing near annihilation, survived in the new world into which Sagwitch led them.

Perspectives on the twentieth-century lives of Shoshone women musicians

The musical lives of Native American women have experienced a century of cultural change and constancy. Judith Vander takes readers to the Shoshone of Wyoming's Wind River Reservation to meet five generations of Shoshone women. Vander’s conversations with Emily, Angelina, Alberta, Helene, and Lenore capture their distinct personalities as they share their thoughts, feelings, and attitudes toward their music.

Vander transcribes and analyzes seventy-five songs that the women sing. Each woman possesses a unique songprint—a repertoire distinctive to her culture, age, and personality. As Vander shows, the context of Shoshone social and religious ceremonies offers insights into the rise of the Native American Church, the emergence and popularity of the contemporary powwow, and the changing, enlarging role of women. In addition, two eyewitnesses accounts of Ghost Dance songs and performances elaborate on the function and meaning of the Ghost Dance among the Wind River Shoshones.

2nd Place from the Pauline Alderman Prize for New Scholarship on Women in Music from the International Congress on Women in Music. Winner of an ASCAP Deems Taylor Award, 1989.

Dialogue between a medical anthropologist and a Cherokee linguist about health, well-being, and environmental issues

Sounds of Tohi: Cherokee Health and Well-Being in Southern Appalachia is the result of almost two decades of work by medical anthropologist Lisa J. Lefler and Cherokee elder and traditionalist Thomas N. Belt. The narrative consists of a dialogue between them that displays traditional Indigenous knowledge as well as the importance of place for two people from cultures and histories that intersect in the mountains of Southern Appalachia. Together, Lefler and Belt decolonize thinking about health, well-being, and environmental issues through the language and experiences of people whose identity is inextricably linked to the mountains and landscape of western North Carolina.

Lefler and Belt discuss several critical cultural concepts that explain the science of relationships with this world, with the spirit world, and with people. They explore tohi, the Cherokee concept of health, which offers a more pervasive understanding of relationships in life as balanced and moving forward in a good way. They converse about the importance of matrilineality, particularly in light of community healing, the epistemologies of Cherokee cosmography, and decolonizing counseling approaches.

The discussions here offer a different way of approaching the issues that face Americans in this difficult time of division. Lefler and Belt share their urgency to take action against the wholesale exploitation of public lands and the shared environment, to work to perpetuate tribal languages, to preserve the science that can make a difference in how people treat one another, and to create more forums that are inclusive of Native and marginalized voices and that promote respect and appreciation of one another and the protection of sacred places. Throughout, they rely on the preservation of traditional knowledge, or Native science, via Native language to provide insight as to why people should recognize a connection to the land.
 

Unearthing the Gulf Coast’s past—one footprint at a time.

Southern Footprints celebrates more than fifty years of archaeological research along the Gulf Coast by the University of South Alabama and the Center for Archaeological Studies. Archaeologists Gregory A. Waselkov and Philip J. Carr, the former and current directors of the center, present the “greatest hits” that have transformed knowledge of human history on the Alabama and Mississippi Gulf Coast from the Ice Age until recently. Each archaeological site, from surface collections to premiere archaeological preserves, such as Old Mobile and Holy Ground, offers clues to the past.

The chapters in this collection are arranged chronologically and survey the history and archaeology of a wide range of significant sites, including the Gulf Shores canoe canal, Bottle Creek Mounds, Old Mobile, Fort Mims, Spanish Fort, Spring Hill College, and Mobile River Bridge.

Waselkov and Carr take care to acknowledge in these stories populations who have been historically underdocumented, now recognizing the contributions of Native Americans and African Americans that have been uncovered through archaeology. The authors reveal the dire impacts of climate change, environmental disasters, development, and neglect—and convey their urgency to protect these areas of shared history—as a result of the meticulous excavation, analysis, and preservation of artifacts from these sites. Color photographs showcase the archaeology as it unfolds, often with the help of dedicated volunteers. Southern Footprints will serve as an indispensable reference on the rich Gulf Coast heritage for all to appreciate.

At least 43,000 Native Americans fought in the Vietnam War, yet both the American public and the United States government have been slow to acknowledge their presence and sacrifices in that conflict. In this first-of-its-kind study, Tom Holm draws on extensive interviews with Native American veterans to tell the story of their experiences in Vietnam and their readjustment to civilian life.

Holm describes how Native American motives for going to war, experiences of combat, and readjustment to civilian ways differ from those of other ethnic groups. He explores Native American traditions of warfare and the role of the warrior to explain why many young Indian men chose to fight in Vietnam. He shows how Native Americans drew on tribal customs and religion to sustain them during combat. And he describes the rituals and ceremonies practiced by families and tribes to help heal veterans of the trauma of war and return them to the "white path of peace."

This information, largely unknown outside the Native American community, adds important new perspectives to our national memory of the Vietnam war and its aftermath.

A memoir of lessons learned from an Ojibwe grandmother during the time of Relocation
 

Why, her mother asked, did Janis keep running away from kindergarten? She wanted to go home. But not to the house they had just moved to in Duluth, with its gravel yard and traffic noise. She was a country girl, and home was the log cabin among the wildflowers on the Leech Lake Indian Reservation in Bena, Minnesota. Knowing they were now going to stay in the city, Janis’s parents offered her a compromise: during the summer, Janis could leave the bustle of Duluth and live with her grandmother on the Fond du Lac Reservation, listening to stories, learning Ojibwe, and finding her place in the world. In Sugar Bush Babies, Janis A. Fairbanks returns to that time of Relocation, dislocation, and discovery, taking us home with her through stories of childhood and lessons learned at her grandmother’s knee, enveloped in love and tradition.

Through the eyes of a child and the teachings of an elder, Fairbanks revisits her life during Indian Relocation from reservations to urban areas, from Ojibwe villages to white communities whose ideas about Indians came from Hollywood Westerns. Recalling her early childhood at Leech Lake, her school days in Duluth, and her summers in Fond du Lac, Janis brings the gifts of living history full circle, continuing the traditions of carrying family lore, women’s wisdom, and Indigenous culture from generation to generation.

There are tales told at nighttime or during thunderstorms; lessons in Native medicine; stories of Grandma’s recollections of boarding school, Daddy’s days as a lumberjack, and Mother’s special powers; memories of wash days and dancing, of powwows and Girl Scout camp, of snaring rabbits, selling lilacs, and attending the circus. A lyrical memoir, Sugar Bush Babies conveys the eloquence of women speaking and sharing through generations and the lasting power of tradition.