This book compiles James L. Cox's most important writings on a phenomenology of Indigenous Religions into one volume, with a new introduction and conclusion by the author. Cox has consistently exemplified phenomenological methods by applying them to his own field studies among Indigenous Religions, principally in Zimbabwe and Alaska, but also in Australia and New Zealand. Included in this collection are his articles in which he defines what he means by the category 'religion' and how this informs his precise meaning of the classification 'Indigenous Religions'. These theoretical considerations are always illustrated clearly and concisely by specific studies of Indigenous Religions and their dynamic interaction with contemporary political and social circumstances. This collection demonstrates the continued relevance of the phenomenological method in the study of religions by presenting the method as dynamic and adaptable to contemporary social contexts and as responsive to intellectual critiques of the method.

The belief that Native Americans might belong to the fabled "lost tribes of Israel"-Israelites driven from their homeland around 740 BCE-took hold among Anglo-Americans and Indigenous peoples in the United States during its first half century. In Lost Tribes Found, Matthew W. Dougherty explores what this idea can tell us about religious nationalism in early America. Some white Protestants, Mormons, American Jews, and Indigenous people constructed nationalist narratives around the then-popular idea of "Israelite Indians." Although these were minority viewpoints, they reveal that the story of religion and nationalism in the early United States was more complicated and wide-ranging than studies of American "chosen-ness" or "manifest destiny" suggest. Telling stories about Israelite Indians, Dougherty argues, allowed members of specific communities to understand the expanding United States, to envision its transformation, and to propose competing forms of sovereignty. In these stories both settler and Indigenous intellectuals found biblical explanations for the American empire and its stark racial hierarchy. Lost Tribes Found goes beyond the legal and political structure of the nineteenth-century U.S. empire. In showing how the trope of the Israelite Indian appealed to the emotions that bound together both nations and religious groups, the book adds a new dimension and complexity to our understanding of the history and underlying narratives of early America.

Now in paperback, the critically acclaimed "Yellow Dirt," "will break your heart. An enormous achievement--literally, a piece of groundbreaking investigative journalism--illustrates exactly what reporting should do: Show us what we've become as a people, and sharpen our vision of who we, the people, ought to become" ( "The Christian Science Monitor" ).
From the 1930s to the 1960s, the United States knowingly used and discarded an entire tribe of people as the Navajos worked, unprotected, in the uranium mines that fueled the Manhattan Project and the Cold War. Long after these mines were abandoned, Navajos in all four corners of the Reservation (which borders Utah, New Mexico, and Arizona) continued grazing their animals on sagebrush flats riddled with uranium that had been blasted from the ground. They built their houses out of chunks of uranium ore, inhaled radioactive dust borne aloft from the waste piles the mining companies had left behind, and their children played in the unsealed mines themselves. Ten years after the mines closed, the cancer rate on the reservation shot up and some babies began to be born with crooked fingers that fused together into claws as they grew. Government scientists filed complaints about the situation with the government, but were told it was a mess too expensive to clean up.
Judy Pasternak exposed this story in a prizewinning "Los Angeles Times" series. Her work galvanized both a congressman and a famous prosecutor to clean the sites and get reparations for the tribe. "Yellow Dirt" is her powerful chronicle of both the scandal of neglect and the Navajos' fight for justice.