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After centuries of colonization, this important new work recovers the literary record of Oceti Sakowin (historically known to some as the Sioux Nation) women, who served as their tribes’ traditional culture keepers and culture bearers. In so doing, it furthers discussions about settler colonialism, literature, nationalism, and gender.

Women and land form the core themes of the book, which brings tribal and settler colonial narratives into comparative analysis. Divided into two parts, the first section of the work explores how settler colonizers used the printing press and boarding schools to displace Oceti Sakowin women as traditional culture keepers and culture bearers with the goal of internally and externally colonizing the Dakota, Nakota, and Lakota nations. The second section focuses on decolonization and explores how contemporary Oceti Sakowin writers and scholars have started to reclaim Dakota, Nakota, and Lakota literatures to decolonize and heal their families, communities, and nations.

Explores the value of oral traditions and challenges entrenched beliefs about ethnogenesis in the Great Basin

In When the Earth Was New, Alex K. Ruuska explores riveting multigenerational memories of Numic-speaking communities that extend back, potentially, to the late Pleistocene. These diverse oral traditions describe geological, climatic, and ecological events that occurred over thousands of years and were passed down across many generations. Through the examination of place-based memories and the architecture of Numic knowledge, Ruuska demonstrates convergences of oral traditions, ethnography, ethnohistory, archaeology, and geology.

When the Earth Was New critically compares and considers multiple forms of knowledge that contribute to overlapping as well as disparate understandings of both recent and distant pasts in the regions of California, the Great Basin, and the Colorado Plateau. It works at balancing key themes in these regions’ histories within a more holistic framework, exploring ancient and modern strands of knowledge with the assistance of twenty-four Tribes and Consolidated Organizations.

This comparative work dispels the harmful myth that Native people are unfit stewards of their sacred places. This work establishes Indigenous preservation practices as sustaining approaches to the caretaking of the land that embody ecological sustainability, spiritual landscapes, and community well-being.

The author brings together the history and experiences of the Chemehuevi people and their ties with Mamapukaib, or the Old Woman Mountains in the East Mojave Desert, and the Caxcan people and their relationship with Tlachialoyantepec, or Cerro de las Ventanas, in Zacatecas, Mexico. Through a trans-Indigenous approach, Daisy Ocampo weaves historical methodologies (oral histories, archival research, ethnography) with Native studies and historic preservation to reveal why Native communities are the most knowledgeable and transformational caretakers of their sacred places.

This work transcends national borders to reveal how settler structures are sustained through time and space in the Americas. Challenging these structures, traditions such as the Chemehuevi Salt Songs and Caxcan Xuchitl Dance provide both an old and a fresh look at how Indigenous people are reimagining worlds that promote Indigenous-to-Indigenous futures through preservation.

Ultimately, the stories of these two peoples and places in North America illuminate Indigenous sovereignty within the field of public history, which is closely tied to governmental policies, museums, archives, and agencies involved in historic preservation.