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These sixteen stories—ten of which have not been previously published—represent the work of one of the most influential Native American writers of the twentieth century—held by many to be the most important Native Americans to write fiction before N. Scott Momaday. Birgit Hans's introductory essay provides a brief biography of McNickle, sets the stories in the context of his better known work, and provides insights into their literary significance. Together, they constitute a collection essential to an adequate understanding of McNickle and of the development of Native American fiction.

CONTENTS

The Reservation
Hard Riding
En roulant ma boule, roulant...
Meat for God
Snowfall
Train Time
Montana
The Hawk Is Hungry
Debt of Gratitude
Newcomers
Man's Work
Going to School
The City
Manhattan Wedlock
Let the War Be Fought
In the Alien Corn
Six Beautiful in Paris
The Silver Locket

In 1981, James F. Cherry embarked on what evolved into a passionate, personal quest to identify and document all the known headpots of Mississippian Indian culture from northeast Arkansas and the bootheel region of southeast Missouri. Produced by two groups the Spanish called the Casqui and Pacaha and dating circa AD 1400–1700, headpots occur, with few exceptions, only in a small region of Arkansas and Missouri. Relatively little is known about these headpots: did they portray kinsmen or enemies, the living or the dead or were they used in ceremonies, in everyday life, or exclusively for the sepulcher? Cherry’s decades of research have culminated in the lavishly illustrated The Headpots of Northeast Arkansas and Southern Pemiscot County, Missouri, a fascinating, comprehensive catalog of 138 identified classical style headpots and an invaluable resource for understanding the meaning of these remarkable ceramic vessels.

In The Inconvenient Indian, Thomas King offers a deeply knowing, darkly funny, unabashedly opinionated, and utterly unconventional account of Indian–White relations in North America since initial contact. Ranging freely across the centuries and the Canada–U.S. border, King debunks fabricated stories of Indian savagery and White heroism, takes an oblique look at Indians (and cowboys) in film and popular culture, wrestles with the history of Native American resistance and his own experiences as a Native rights activist, and articulates a profound, revolutionary understanding of the cumulative effects of ever-shifting laws and treaties on Native peoples and lands.

Suffused with wit, anger, perception, and wisdom, The Inconvenient Indian is at once an engaging chronicle and a devastating subversion of history, insightfully distilling what it means to be “Indian” in North America. It is a critical and personal meditation that sees Native American history not as a straight line but rather as a circle in which the same absurd, tragic dynamics are played out over and over again. At the heart of the dysfunctional relationship between Indians and Whites, King writes, is land: “The issue has always been land.” With that insight, the history inflicted on the indigenous peoples of North America—broken treaties, forced removals, genocidal violence, and racist stereotypes—sharpens into focus. Both timeless and timely, The Inconvenient Indian ultimately rejects the pessimism and cynicism with which Natives and Whites regard one another to chart a new and just way forward for Indians and non-Indians alike.

In the early twentieth century, Native American baskets, blankets, and bowls could be purchased from department stores, “Indian stores,” dealers, and the U.S. government’s Indian schools. Men and women across the United States indulged in a widespread passion for collecting Native American art, which they displayed in domestic nooks called “Indian corners.” Elizabeth Hutchinson identifies this collecting as part of a larger “Indian craze” and links it to other activities such as the inclusion of Native American artifacts in art exhibitions sponsored by museums, arts and crafts societies, and World’s Fairs, and the use of indigenous handicrafts as models for non-Native artists exploring formal abstraction and emerging notions of artistic subjectivity. She argues that the Indian craze convinced policymakers that art was an aspect of “traditional” Native culture worth preserving, an attitude that continues to influence popular attitudes and federal legislation.

Illustrating her argument with images culled from late-nineteenth- and early-twentieth-century publications, Hutchinson revises the standard history of the mainstream interest in Native American material culture as “art.” While many locate the development of this cross-cultural interest in the Southwest after the First World War, Hutchinson reveals that it began earlier and spread across the nation from west to east and from reservation to metropolis. She demonstrates that artists, teachers, and critics associated with the development of American modernism, including Arthur Wesley Dow and Gertrude Käsebier, were inspired by Native art. Native artists were also able to achieve some recognition as modern artists, as Hutchinson shows through her discussion of the Winnebago painter and educator Angel DeCora. By taking a transcultural approach, Hutchinson transforms our understanding of the role of Native Americans in modernist culture.

The first collection of writings and images focused on an off-reservation Indian boarding school, The Indian School on Magnolia Avenue shares the fascinating story of this flagship institution, featuring the voices of American Indian students.

In 1902, the federal government opened Sherman Institute in Riverside, California, to transform American Indian students into productive farmers, carpenters, homemakers, nurses, cooks, and seamstresses. Indian students helped build the school and worked daily at Sherman; teachers provided vocational education and placed them in employment through the Outing Program.

Contributors to The Indian School on Magnolia Avenue have drawn on documents held at the Sherman Indian Museum to explore topics such as the building of Sherman, the school’s Mission architecture, the nursing program, the Special Five-Year Navajo Program, the Sherman cemetery, and a photo essay depicting life at the school. 

Despite the fact that Indian boarding schools—with their agenda of cultural genocide— prevented students from speaking their languages, singing their songs, and practicing their religions, most students learned to read, write, and speak English, and most survived to benefit themselves and contribute to the well-being of Indian people.

Scholars and general readers in the fields of Native American studies, history, education, public policy, and historical photography will find
The Indian School on Magnolia Avenue an indispensable volume.

Many different Indian tribes have lived in Iowa, each existing as an independent nation with its own history, culture, language, and traditions. Some were residents before recorded time; some lived in Iowa for relatively short periods but played memorable roles in the state’s history; others visited Iowa mostly during hunting trips or times of war. Stimulating and informative, Lance Foster’s The Indians of Iowa is the only book for the general reader that covers the archaeology, history, and culture of all the different native nations that have called Iowa home from prehistory to the present.

Foster begins with a history of Lewis and Clark’s travels along the Missouri River adjacent to western Iowa. Next, he focuses on the tribes most connected to Iowa from prehistoric times to the present day: the Ioway, Meskwaki, Sauk, Omaha and Ponca, Otoe and Missouria, Pawnee and Arikara, Potawatomi, Illinois Confederacy, Santee and Yankton Sioux, and Winnebago. In between each tribal account, “closer look” essays provide details on Indian women in Iowa, traditional ways of life, Indian history and spirituality, languages and place-names, archaeology, arts and crafts, and houses and landscapes. Finally, Foster brings readers into the present with chapters called “Going to a Powwow,” “Do You Have Indian Blood?” and “Indians in Iowa Today.” The book ends with information about visiting Native American museums, historic sites, and communities in Iowa as well as tribal contacts and a selection of published and online resources.

The story of the Indians of Iowa is long and complicated. Illustrated with maps and stunning original art, Lance Foster’s absorbing, accessible overview of Iowa’s Indian tribes celebrates the rich native legacy of the Hawkeye State. It is essential reading for students, teachers, and everyone who calls Iowa home.

Here is a story of the Lenape Indians who lived in what is now New Jersey and eastern Pennsylvania. It describes their culture, crafts, and language as no other book has done. Hunters, fishers, artisans of flint and skins and basketry, tellers of traditional tales, dwellers in a region of hills and barrens, of rivers and forests, they had developed a way of life adjusted to the world around them.

In presenting the lore and heritage of the Lenapes, Dr. M.R. Harrington does so through the eyes of a shipwrecked English boy who became a captive of the Indians, and was eventually adopted into the tribe. The narrative is lively reading, and the facts on which it is based are accurate. With the accompanying Clarence Ellsworth line drawings, the reader can understand and even reproduce many of the objects the author describes: the Lenape bows and arrows, muccasins and mats, baskets and bowls.

This new edition is a reissue of an often asked for an unavailable New Jersey classic, first published in 1938.

The Anthropological Papers of the University of Arizona is a peer-reviewed monograph series sponsored by the School of Anthropology. Established in 1959, the series publishes archaeological and ethnographic papers that use contemporary method and theory to investigate problems of anthropological importance in the southwestern United States, Mexico, and related areas.

Winner of the 2020 Jordan Schnitzer Book Award in Social Science, Anthropology, and Folklore​
Honorable Mention, 2021 Saul Viener Book Prize​

The Jews’ Indian investigates the history of American Jewish relationships with Native Americans, both in the realm of cultural imagination and in face-to-face encounters. These two groups’ exchanges were numerous and diverse, proving at times harmonious when Jews’ and Natives people’s economic and social interests aligned, but discordant and fraught at other times. American Jews could be as exploitative of Native cultural, social, and political issues as other American settlers, and historian David Koffman argues that these interactions both unsettle and historicize the often triumphant consensus history of American Jewish life. Focusing on the ways Jewish class mobility and civic belonging were wrapped up in the dynamics of power and myth making that so severely impacted Native Americans, this books is provocative and timely, the first history to critically analyze Jewish participation in, and Jews’ grappling with the legacies of Native American history and the colonial project upon which America rests.

An early Spanish explorer’s account of American Indians.

 

This volume mines the Pardo documents to reveal a wealth of information pertaining to Pardo’s routes, his encounters and interactions with native peoples, the social, hierarchical, and political structures of the Indians, and clues to the ethnic identities of Indians known previously only through archaeology. The new afterword reveals recent archaeological evidence of Pardo’s Fort San Juan--the earliest site of sustained interaction between Europeans and Indians--demonstrating the accuracy of Hudson’s route reconstructions.

 

"She asked me if I liked them. And what could I say? They were wonderful." From the very beginning of Sergio Troncoso's celebrated story "Angie Luna," we know we are in the hands of a gifted storyteller. Born of Mexican immigrants, raised in El Paso, and now living in New York City, Troncoso has a rare knack for celebrating life.

Writing in a straightforward, light-handed style reminiscent of Grace Paley and Raymond Carver, he spins charming tales that reflect his experiences in two worlds. Troncoso's El Paso is a normal town where common people who happen to be Mexican eat, sleep, fall in love, and undergo epiphanies just like everyone else. His tales are coming-of-age stories from the Mexican-American border, stories of the working class, stories of those coping with the trials of growing old in a rapidly changing society. He also explores New York with vignettes of life in the big city, capturing its loneliness and danger.

Beginning with Troncoso's widely acclaimed story "Angie Luna," the tale of a feverish love affair in which a young man rediscovers his Mexican heritage and learns how much love can hurt, these stories delve into the many dimensions of the human condition. We watch boys playing a game that begins innocently but takes a dangerous turn. We see an old Anglo woman befriending her Mexican gardener because both are lonely. We witness a man terrorized in his New York apartment, taking solace in memories of lost love. Two new stories will be welcomed by Troncoso's readers. "My Life in the City" relates a transplanted Texan's yearning for companionship in New York, while "The Last Tortilla" returns to the Southwest to explore family strains after a mother's death—and the secret behind that death. Each reflects an insight about the human heart that has already established the author's work in literary circles.

Troncoso sets aside the polemics about social discomfort sometimes found in contemporary Chicano writing and focuses instead on the moral and intellectual lives of his characters. The twelve stories gathered here form a richly textured tapestry that adds to our understanding of what it is to be human.

Robert Emmitt's The Last War Trail: The Utes and the Settlement of Colorado is one of the most important and innovative books written on Ute Indians from Colorado. Saponise Cuch, Chief of the White River Utes, said to Robert Emmitt in 1948, "I am an old man now, and I am the only one left who remembers this. I have known that someone would come to tell this story; now you will write it out, as I have told it to you." Drawing upon historical documents, transcripts, and letters as well as interviews with Northern Ute elders, Emmitt describes the tragedy of United States Indian Agent Nathan Meeker's plan to "civilize" the Utes, and the resulting military intervention in which fifty Ute warriors held off the U.S. cavalry and killed Meeker, Major Thomas Thornburgh, and others. Ute warriors sought only to defend their families and their way of life, but the price for that defense was forced removal from Colorado and the loss of over twelve million acres. "The Utes Must Go" became a rallying cry for white settlers who coveted the lands of peaceful Utes.

Written with the care and precision of a finely crafted novel, The Last War Trail was nominated for the Pulitzer Prize when it was first published in 1954. Long out of print and now brought back with new rare photographs and illustrations, The Last War Trail will be eagerly read by anyone trying to understand conflicts of the nineteenth century between Native American and encroaching settlers.

Thomas Darko is a Mohican for the twentieth century, the last surviving member of the tiny Mosopelea Tribe of the Mississippi Delta, called Ofos by outsiders. Never numbering more than a few hundred people in recorded history, his kinsmen have died away until Thomas comes to think of himself as "a nation of one." Now an old man in the waning years of the century, Thomas tells the story of his rough-and-tumble life--one which saw many of the changes that Indian people have faced in modern America—and he emerges as one of the most endearing characters in contemporary Native American literature.

In this subtle but inventive novel, presented as Thomas's memoirs, Geary Hobson offers us a glimpse into a life filled with simple joys and sorrows. In relating his Louisiana childhood, Thomas recalls not just school-learning but being taught Indian ways by the small Ofo community. He tells of his life as a roustabout in the oil fields, of his courtship of the rambunctious Sally Fachette, and of his career as a bootlegger, which landed him in prison. We share Thomas's wartime stint with the Marines—where "for the first time in my life I was treated like a equal"—and his life as a farm laborer and a Hollywood extra portraying warbonneted Cheyennes. Then in his later years, when he truly has become the last of his kind, we find Thomas recruited by an anthropologist from the Smithsonian Institution to preserve his people's culture. In Washington, he is exposed to the vagaries of Indian policy and the emerging Native American movement.

Throughout Thomas's story, readers are introduced to a wide-ranging cast of characters, from the outlaws Bonnie and Clyde to a fellow Marine who is wary of Indians, to an uppity anthropologist who doesn't consider Thomas "expert" enough to handle an Ofo flute. Always poor in material wealth but rich in heritage, Thomas Darko is a Native American Everyman whose identity is shaped by family and homeland. His "autobiography" paints a realistic portrait of an Indian confronting the obstacles in his life and the dilemmas of his age as his story reveals the painful legacy of being the last of one's kind.

More than simply a history of the bow and arrow, The Lightening Stick brings together a broad range of significant people and events, spiritual usages, medicinal treatments, and an unusual array of subject matter related to the weapon itself. Henrietta Stockel conveys a host of information derived from primary documents and provides readers with a fascinating book. Her descriptive storytelling—serious, humorous, and even gory at times—takes the reader from modern uses of bows and arrows (including a previously little-known incident in the atomic city of Los Alamos, New Mexico) to an early era of western history, before guns changed the frontier forever.

Chiefs Joseph, Looking Glass, White Bird, and Their People Against the United States
In 1877, the U.S. Government opened the Nez Perce lands in Oregon to settlers and ordered the tribe to move to a reservation in Idaho Territory. Although reluctant to leave their homeland, the Nez Perce began the long trek eastward. A small band of young warriors vented their frustration, however, in two days of deadly attacks on settlements along the Salmon River. Realizing that the U.S. response would be overwhelming—particularly in light of Custer’s defeat the year before—the Nez Perce leaders, including Chiefs Joseph, Looking Glass, and White Bird, prepared their people for war. A U.S. Army battalion led by Civil War general Oliver O. Howard along with several other coordinated army units began pursuit in an effort to subdue the Nez Perce and forceably move them to the reservation. The Nez Perce resolved to escape to freedom in Canada. Using their intimate knowledge of the land and their native Appaloosa horses skillfully, the Nez Perce were able to successfully check and elude the much larger American force for more than three months as they wound their way across the Rocky Mountains, through the newly established Yellowstone National Park, and into Montana. The war finally ended when the exhausted Indians—men, women, and children—were surrounded in the Bear Paw Mountains. Looking Glass was shot dead, and at this point, Chief Joseph relinquished and gave his famous address of surrender to General Howard. While most of the Nez Perce ended up on a reservation, the band led by White Bird was able to make their way to Canada and freedom.

The Nez Perce War is one of the most important and emotional campaigns of the Indian Wars. It essentially closed an era in American history, and the amount of time, money, and troops required to subdue the Nez Perce brought the plight of American Indians and the reservation system to the front pages of newspapers around the world. In The Long Journey of the Nez Perce: A Battle History from Cottonwood to Bear Paw, former U.S. Army engineering officer Kevin Carson brings his intimate knowledge of the territory crossed by the Nez Perce along with his skill as a cartographer to reconstruct in detail the battles and skirmishes along the entire route of the conflict.

The story of Martiniano, The Man Who Killed the Deer, is a timeless story of Pueblo Indian sin and redemption, and of the conflict between Indian and white laws; written with a poetically charged beauty of style, a purity of conception, and a thorough understanding of Native American values.

The Anthropological Papers of the University of Arizona is a peer-reviewed monograph series sponsored by the School of Anthropology. Established in 1959, the series publishes archaeological and ethnographic papers that use contemporary method and theory to investigate problems of anthropological importance in the southwestern United States, Mexico, and related areas.

Archaeologists identify the Menomini as descendants of the Middle Woodland Indians, who flourished in the area for thousands of years before the first Europeans arrived. According to Menomini legend, their people emerged from the ground near the mouth of the Menominee River. It was along that river that Sieur Jean Nicolet first encountered the Menomini in 1634.
    The Menomini, a peaceful people, lived by farming, hunting, fishing, and gathering wild rice. Perhaps because of their peaceful nature their name was not generally found in the white military annals, and they were largely unknown until 1892, when Walter James Hoffman published a detailed ethnographic account of them.
    Felix Keesing's classic 1939 work on the Menomini is one of the most detailed, authoritative, and useful accounts of their history and culture. It superseded Hoffman's earlier work because of Keesing's modern methods of research. This work was among the first monographs on an American Indian people to employ a model of acculturation, and it is also an excellent early example of what is now called ethnohistory. It served as a model of anthropological research for decades after its publication.
    Keesing's work, reprinted in this new Wisconsin edition, will continue to serve as a comprehensive introduction for the general reader, a book respected by both anthropologists and historians, and by the Menomini themselves. It is still the most important study of Menomini life up until 1939.

When it became public that Osama bin Laden’s death was announced with the phrase “Geronimo, EKIA!” many Native people, including Geronimo’s descendants, were insulted to discover that the name of a Native patriot was used as a code name for a world-class terrorist. Geronimo descendant Harlyn Geronimo explained, “Obviously to equate Geronimo with Osama bin Laden is an unpardonable slander of Native America and its most famous leader.” The Militarization of Indian Country illuminates the historical context of these negative stereotypes, the long political and economic relationship between the military and Native America, and the environmental and social consequences. This book addresses the impact that the U.S. military has had on Native peoples, lands, and cultures. From the use of Native names to the outright poisoning of Native peoples for testing, the U.S. military’s exploitation of Indian country is unparalleled and ongoing.

The contemporary Monacan Nation had approximately 1,400 registered members in 2006, mostly living in and around Lynchburg, Virginia, in Amherst County, but some are scattered like any other large family. Records trace the Monacans of Virginia back to the late 1500s, with an estimated population of over 15,000 in the 1700s.

 

Like members of some other native tribes, the Monacans have a long history of struggles for equality in jobs, health care, and education and have suffered cultural, political, and social abuse at the hands of authority figures appointed to serve them. The critical difference for the Monacans was the actions of segregationist Dr. Walter A. Plecker, Director of the Bureau of Vital Statistics from 1912 until he retired at age 85 in 1946. A strong proponent and enforcer of Virginia’s Racial Integrity Law of 1924 (struck down in 1967), which prohibited marriage between races, Plecker’s interpretation of that law convinced him that there were only two races–white and colored–and anyone not bearing physically white genetic characteristics was “colored” and that included Indians. He would not let Indians get married in Virginia unless they applied as white or colored, he forced the local teachers to falsify the students’ race on the official school rolls, and he threatened court clerks and census takers with prosecution if they used the term “Indian” on any official form. He personally changed government records when his directives were not followed and even coerced postpartum Indian mothers to list their newborns as white or colored or they could not take their infants home from the hospital. Eventually the federal government intervened, directing the Virginia state officials to begin the tedious process of correcting official records. Yet the legacy of Plecker’s attempted cultural genocide remains. Through interviews with 26 Monacans, one Episcopal minister appointed to serve them, one former clerk of the court for Amherst County, and her own story, Whitlock provides first person accounts of what happened to the Monacan families and how their very existence as Indians was threatened.

 

In Illinois, the one-hundred-foot Cahokia Mound spreads impressively across sixteen acres, and as many as ten thousand more mounds dot the Ohio River Valley alone. The Mound Builders traces the speculation surrounding these monuments and the scientific excavations which uncovered the history and culture of the ancient Americans who built them.

The mounds were constructed for religious and secular purposes some time between 1000 B.C. and 1000 A.D., and they have prompted curiosity and speculation from very early times. European settlers found them evidence of some ancient and glorious people. Even as eminent an American as Thomas Jefferson joined the controversy, though his conclusions—that the mounds were actually cemeteries of ancient Indians—remained unpopular for nearly a century.

Only in the late 19th century, as Smithsonian Institution investigators developed careful methodologies and reliable records, did the period of scientific investigation of the mounds and their builders begin. Silverberg follows these excavations and then recounts the story they revealed of the origins, development, and demise of the mound builder culture.

In 1894 Wisconsin game wardens Horace Martin and Josiah Hicks were dispatched to arrest Joe White, an Ojibwe ogimaa (chief), for hunting deer out of season and off-reservation. Martin and Hicks found White and made an effort to arrest him. When White showed reluctance to go with the wardens, they started beating him; he attempted to flee, and the wardens shot him in the back, fatally wounding him. Both Martin and Hicks were charged with manslaughter in local county court, and they were tried by an all-white jury. A gripping historical study, The Murder of Joe White contextualizes this event within decades of struggle of White’s community at Rice Lake to resist removal to the Lac Courte Oreilles Reservation, created in 1854 at the Treaty of La Pointe. While many studies portray American colonialism as defined by federal policy, The Murder of Joe White seeks a much broader understanding of colonialism, including the complex role of state and local governments as well as corporations. All of these facets of American colonialism shaped the events that led to the death of Joe White and the struggle of the Ojibwe to resist removal to the reservation.

Of all of the works of N. Scott Momaday,The Names may be the most personal. A memoir of his boyhood in Oklahoma and the Southwest, it is also described by Momaday as "an act of the imagination. When I turn my mind to my early life, it is the imaginative part of it that comes first and irresistibly into reach, and of that part I take hold." Complete with family photos, The Names is a book that will captivate readers who wish to experience the Native American way of life.

Corbin Harney’s long life encompassed remarkable changes in the lives of Native Americans and in the technological and political development of the world. Born into an impoverished Western Shoshone family on the Nevada-Idaho border and orphaned as a newborn, he was brought up by grandparents who taught him the traditional ways of their people and the ancient spiritual beliefs that sustained their culture. As an adult, Harney found his calling as a traditional healer and spiritual leader. Soon he became involved in the Shoshone struggle for civil rights, including their efforts to protect and heal their traditional lands in what became the Nevada Test Site. This involvement led Harney to his eventual role as a leader of the international antinuclear movement.The Nature Way is a rich compendium of Corbin Harney’s experience and wisdom. His account of his life incorporates the tragic history of Native Americans in the Great Basin after the arrival of Euro-Americans, his realization of his own identity as a Native American, and his long study of his people’s traditions and spiritual practices. His summary of the Shoshone and Paiute use of indigenous plants for food and healing highlights their understanding that the Earth and her denizens and products must be respected and protected in order to preserve the connection that all creatures have with sacred Mother Earth. Finally, his account of his role as an antinuclear activist expands on his awareness of the human responsibility to protect the Earth, especially from the extreme danger posed by nuclear technology and nuclear weapons of mass destruction. Corbin Harney’s voice is one of the clearest expressions yet of the values, concerns, and spirituality of contemporary Native America. He offers all of us an eloquent plea that we respect and cooperate with Nature to ensure the survival of the planet.

The Old Beloved Path examines the lifestyles of the native American peoples of the Chattahoochee region of southeast Alabama and southwest Georgia. Organized chronologically, the book describes the region’s cultures in the Early, Middle, and Late Prehistoric periods. Fascinating essays illuminate origin myths, clan structures, townships (or tulwa), spirituality, diseases and medicine, social customs, and sports and games. The Old Beloved Path also describes foodways—native plants gathered and cultivated for food and game animals. Also included is a rich discussion of material culture and natural materials native Americans collected for food, clothing, shelter, and tools. 

Mike Burns—born Hoomothya—was around eight years old in 1872 when the US military murdered his family and as many as seventy-six other Yavapai men, women, and children in the Skeleton Cave Massacre in Arizona. One of only a few young survivors, he was adopted by an army captain and ended up serving as a scout in the US army and adventuring in the West. Before his death in 1934, Burns wrote about the massacre, his time fighting in the Indian Wars during the 1880s, and life among the Kwevkepaya and Tolkepaya Yavapai. His precarious position between the white and Native worlds gives his account a distinctive narrative voice.

Because Burns was unable to find a publisher during his lifetime, these firsthand accounts of history from a Native perspective remained unseen through much of the twentieth century, archived at the Sharlot Hall Museum in Prescott. Now Gregory McNamee has brought Burns's text to life, making this extraordinary tale an accessible and compelling read. Generations after his death, Mike Burns finally gets a chance to tell his story.

This autobiography offers a missing piece of Arizona history—as one of the only Native American accounts of the Skeleton Cave Massacre—and contributes to a growing body of history from a Native perspective. It will be an indispensable tool for scholars and general readers interested in the West—specifically Arizona history, the Apache wars, and Yavapai and Apache history and lifeways.

Corrupt lawmen, insatiable businessmen, and an oil boom on Indian land. This is the milieu in which Tom Holm sets his gritty and provocative detective novel.

Life is looking easy for J. D. Daugherty, a crusty ex-cop who has set up his own PI firm in Tulsa, Oklahoma, just after World War I. J. D. expects to make a straightforward living off the intrigues of the city’s wealthy socialites, but then Rose Chichester, a privileged young white woman, runs off with Tommy Ruffle, a young Indian who is heir to Osage oil. Hired by Rose’s father to track down the young pair, J. D. and his associate, a Cherokee named Hoolie Smith, find themselves caught in the cross fire of a deadly scheme. When Tommy turns up murdered and with Rose still missing, J. D. and Hoolie must navigate a twisting maze of deception, race riots, and gun battles in their unrelenting search for the truth—a search that ultimately leads to an intimate secret no one suspected.

Tom Holm writes a true private-eye mystery, yet he entwines the story’s layers of conspiracy and deceit with the realities of prejudice and hatred that existed during the early years of Oklahoma statehood. Rooted firmly in its time, Holm’s well-researched novel tells a complex and compelling story of individuals struggling to find justice at any cost in a world still caught between modernity and its Wild West legacy.

The Osage Indians were a powerful group of Native Americans who lived along the prairies and plains of present-day Kansas, Missouri, Oklahoma, and Arkansas. The Osage: An Ethnohistorical Study of Hegemony on the Prairie-Plains, now available in paper, shows how the Osage formed and maintained political, economic, and social control over a large portion of the central United States for more than 150 years.

The Story of the Longest and Largest Forced Migration of Native Americans in American History
The Indian Removal Act of 1830 was the culmination of the United States’ policy to force native populations to relocate west of the Mississippi River. The most well-known episode in the eviction of American Indians in the East was the notorious “Trail of Tears” along which Southeastern Indians were driven from their homes in Georgia, Alabama, and Mississippi to reservations in present-day Oklahoma. But the struggle in the South was part of a wider story that reaches back in time to the closing months of the War of 1812, back through many states—most notably Ohio—and into the lives of so many tribes, including the Delaware, Seneca, Shawnee, Ottawa, and Wyandot (Huron). They, too, were forced to depart from their homes in the Ohio Country to Kansas and Oklahoma. The Other Trail of Tears: The Removal of the Ohio Indians by award-winning historian Mary Stockwell tells the story of this region’s historic tribes as they struggled following the death of Tecumseh and the unraveling of his tribal confederacy in 1813. At the peace negotiations in Ghent in 1814, Great Britain was unable to secure a permanent homeland for the tribes in Ohio setting the stage for further treaties with the United States and encroachment by settlers. Over the course of three decades the Ohio Indians were forced to move to the West, with the Wyandot people ceding their last remaining lands in Ohio to the U.S. Government in the early 1850s. The book chronicles the history of Ohio’s Indians and their interactions with settlers and U.S. agents in the years leading up to their official removal, and sheds light on the complexities of the process, with both individual tribes and the United States taking advantage of opportunities at different times. It is also the story of how the native tribes tried to come to terms with the fast pace of change on America’s western frontier and the inevitable loss of their traditional homelands. While the tribes often disagreed with one another, they attempted to move toward the best possible future for all their people against the relentless press of settlers and limited time.

Between 1765 and 1845, the Oneida Indian Nation weathered a trio of traumas: war, dispossession, and division. During the American War of Independence, the Oneidas became the revolutionaries' most important Indian allies. They undertook a difficult balancing act, helping the patriots while trying to avoid harming their Iroquois brethren. Despite the Oneidas' wartime service, they were dispossessed of nearly all their lands through treaties with the state of New York. In eighty years the Oneidas had gone from being an autonomous, powerful people in their ancestral homeland to being residents of disparate, politically exclusive reservation communities separated by up to nine hundred miles and completely surrounded by non-Indians.

The Oneidas' physical, political, and emotional division persists to this day. Even for those who stayed put, their world changed more in cultural, ecological, and demographic terms than at any time before or since. Oneidas of the post-Revolutionary decades were reluctant pioneers, undertaking more of the adaptations to colonized life than any other generation. Amid such wrenching change, maintaining continuity was itself a creative challenge. The story of that extraordinary endurance lies at the heart of this book.

This book offers the first full-scale analysis of the Pequot War (1636-37), a pivotal event in New England colonial history. Through an innovative rereading of the Puritan sources, Alfred A. Cave refutes claims that settlers acted defensively to counter a Pequot conspiracy to exterminate Europeans. Drawing on archaeological, linguistic, and anthropological evidences to trace the evolution of the conflict, he sheds new light on the motivations of the Pequots and their Indian allies. He also provides a reappraisal of the interaction of ideology and self- interest as motivating factors in the Puritan attack on the Pequots.

How does a culture in which writing is not a prominent feature create historical tradition? In The Politics of Memory, Joanne Rappaport answers this question by tracing the past three centuries of the intellectual history of the Nasa—a community in the Colombian Andes. Focusing on the Nasa historians of the eighteenth through twentieth centuries, Rappaport highlights the differences between "native" history and Eurocentric history and demonstrates how these histories must be examined in relation to the particular circumstances in which they were produced.
Reconsidering the predominantly mythic status of non-Western historical narrative, Rappaport identifies the political realities that influenced the form and content of Andean history, revealing the distinct historical vision of these stories. Because of her examination of the influences of literacy in the creation of history, Rappaport’s analysis makes a special contribution to Latin American and Andean studies, solidly grounding subaltern texts in their sociopolitical contexts.

The Politics of Privacy in Contemporary Native, Latinx, and Asian American Metafictions is the first book-length study to approach contemporary issues of racialized visibility and privacy through narrative form. Using a formal maneuver, narrative privacy, Colleen G. Eils analyzes how writers of contemporary metafictions explicitly withhold stories from readers to illuminate and theorize the politics of privacy in a post–9/11 US context. As a formal device and reading strategy, narrative privacy has two primary critical interests: affirming the historically political nature of visibility, particularly for people of color and indigenous people, and theorizing privacy as a political assertion of power over representation and material vulnerability.

Eils breaks strict disciplinary silos by putting visibility/surveillance studies, ethnic studies, and narrative studies in conversation with one another. Eils also puts texts in the Native, Latinx, and Asian American literary canon in conversation with each other. She focuses on texts by Viet Thanh Nguyen, David Treuer, Monique Truong, Rigoberto González, Nam Le, and Stephen Graham Jones that call into question our positions as readers and critics. In deliberately and self-consciously evading readers through the form of their fiction, these writers seize privacy as a political tool for claiming and wielding power in both representational and material registers.