A newly minted second lieutenant fresh from West Point, Hugh Lenox Scott arrived on the northern Great Plains in the wake of the Little Bighorn debacle. The Seventh Cavalry was seeking to subdue the Plains tribes and confine them to reservations, and Scott adopted the role of negotiator and advocate for the Indian "adversaries." He thus embarked on a career unique in the history of the U.S. military and the western frontier. Hugh Lenox Scott, 1853-1934: Reluctant Warrior is the first book to tell the full story of this unlikely, self-avowed "soldier of peace," whose career, stretching from Little Bighorn until after World War I, reflected profound historical changes. The taste for adventure that drew Scott to the military also piqued his interest in the tenacity of Native cultures in an environment rife with danger and uncertainty. Armand S. La Potin describes how Scott embraced the lifeways of the Northern Plains peoples, making a study of their cultures, their symbols, and most notably, their use of an intertribal sign language to facilitate trade. Negotiating with dissident bands of Indians whose lands were threatened by Anglo settlers and commercial interests, he increasingly found himself advocating federal responsibility for tribal welfare and assuming the role of "Indian reformer." La Potin makes clear that "reform" was understood within the context of Scott's own culture, which scaled "civilization" to the so-called Anglo race. Accordingly, Scott promoted the "civilization" of Native Americans through assimilation into Anglo-American society-an approach he continued in his later interactions with the Moro Muslims of the southern Philippines, where he served as a military governor. Although he eventually rose to the rank of army chief of staff, over time Scott the peacemaker and Indian reformer saw his career stall as Native tribes ceased to be seen as a military threat and military merit was increasingly defined by battlefield experience. From these pages the picture emerges of an uncommon figure in American military history, at once at odds with and defined by his times.

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.

"Two indigenous cultures encounter Scottish educators in the eighteenth century"

The Society in Scotland for the Propagation of Christian Knowledge (SSPCK) was founded in 1709 by Scottish Lowlanders for the education of Highlanders: specifically to convert them from the Gaelic language to English, from the Episcopal faith to Presbyterianism, and from latent Jacobitism to loyalty to the crown. In a transatlantic translation of this effort, the "Scottish Society" also established itself in the New World to educate and assimilate Iroquois, Algonquin, and southeastern Native peoples.

In this first book-length examination of the SSPCK, Margaret Connell Szasz explores the origins of the Scottish Society's policies of cultural colonialism and their influence on two disparate frontiers. Drawing intriguing parallels between the treatment of Highland Scots and of Native Americans, she incorporates multiple perspectives on the cultural encounter, juxtaposing the attitudes of Highlanders and Lowlanders, English colonials and Native peoples, while giving voice to the Society's pupils and graduates, its schoolmasters, and religious leaders.

Featuring more than two dozen illustrations, "Scottish Highlanders and Native Americans" brims with intriguing comparisons and insights into two cultures on the cusp of modernity. It is a benchmark in emerging studies of comparative education and a major contribution to the growing literature of cross-cultural encounters.

For the Cherokee Nation, the Civil War was more than a contest between the Union and the Confederacy. It was yet another battle in the larger struggle against multiple white governments for land and tribal sovereignty. Cherokee Civil Warrior tells the story of Chief John Ross as he led the tribe in this struggle. The son of a Scottish father and mixed-blood Indian mother, John Ross served the Cherokee Nation in a public capacity for nearly fifty years, thirty-eight as its constitutionally elected principal chief. Historian W. Dale Weeks describes Ross's efforts to protect the tribe's interests amid systematic attacks on indigenous culture throughout the nineteenth century, from the forced removal policies of the 1830s to the exigencies of the Civil War era. At the outset of the Civil War, Ross called for all Cherokees, slaveholding and nonslaveholding, to remain neutral in a war they did not support-a position that became untenable when the United States withdrew its forces from Indian Territory. The vacated forts were quickly occupied by Confederate troops, who pressured the Cherokees to align with the South. Viewed from the Cherokee perspective, as Weeks does in this book, these events can be seen in their proper context, as part of the history of U.S. "Indian policy," failed foreign relations, and the Anglo-American conquest of the American West. This approach also clarifies President Abraham Lincoln's acknowledgment of the federal government's abrogation of its treaty obligation and his commitment to restoring political relations with the Cherokees-a commitment abruptly ended when his successor Andrew Johnson instead sought to punish the Cherokees for their perceived disloyalty. Centering a Native point of view, this book recasts and expands what we know about John Ross, the Cherokee Nation, its commitment to maintaining its sovereignty, and the Civil War era in Indian Territory. Weeks also provides historical context for later developments, from the events of Little Bighorn and Wounded Knee to the struggle over tribal citizenship between the Cherokees and the descendants of their former slaves.

The Little Bighorn Battlefield National Monument is the site of one of America's most famous armed struggles, but the events surrounding Custer's defeat there in 1876 are only the beginning of the story. As park custodians, American Indians, and others have contested how the site should be preserved and interpreted for posterity, the Little Bighorn has turned into a battlefield in more ways than one. In Stricken Field, one of America's foremost military historians offers the first comprehensive history of the site and its administration in more than half a century.Jerome A. Greene has produced a compelling account of one of the West's most hallowed and controversial attractions, beginning with the battle itself and ending with the establishment of an American Indian memorial early in the twenty-first century. Chronicling successive efforts of the War Department and the National Park Service to oversee the site, Greene describes the principal issues that have confounded its managers, from battle observances and memorials to ongoing maintenance, visitor access, and public use. Stricken Field is a cautionary tale. Greene elucidates the conflict between the Park Service's dual mission to provide public access while preserving the integrity of a historical resource. He also traces the complex events surrounding the site, including Indian protests in the 1970s and 1980s that ultimately contributed to the 2003 dedication of a monument finally recognizing the Lakotas, Northern Cheyennes, and other American Indians who fought there.

Contemporary accounts of urban Native identity in two pan-Indian communities In the last half century, changing racial and cultural dynamics in the United States have caused an explosion in the number of people claiming to be American Indian, from just over half a million in 1960 to over three million in 2013. Additionally, seven out of ten American Indians live in or near cities, rather than in tribal communities, and that number is growing. In Indigenous Memory, Urban Reality, Michelle Jacobs examines the new reality of the American Indian urban experience. Drawing on ethnographic research conducted over two and a half years, Jacobs focuses on how some individuals are invested in reclaiming Indigenous identities whereas others are more invested in relocating their sense of self to the urban environment. These groups not only apply different meanings to indigeneity, but they also develop different strategies for asserting and maintaining Native identities in an urban space inundated with false memories and fake icons of "Indian-ness." Jacobs shows that "Indianness" is a highly contested phenomenon among these two groups: some are accused of being "wannabes" who merely "play Indian," while others are accused of being exclusionary and "policing the boundaries of Indianness." Taken together, the interconnected stories of relocators and reclaimers expose the struggles of Indigenous and Indigenous-identified participants in urban pan-Indian communities. Indigenous Memory, Urban Reality offers a complicated portrait of who can rightfully claim and enact American Indian identities and what that tells us about how race is "made" today.