Throughout our Cherokee history,"" writes Joyce Dugan, former principal chief of the Eastern Band of Cherokee Indians, ""our ancient stories have been the essence of who we are."" These traditional stories embody the Cherokee concepts of Gadugi, working together for the good of all, and Duyvkta, walking the right path, and teach listeners how to understand and live in the world with reverence for all living things. In Eastern Cherokee Stories, Sandra Muse Isaacs uses the concepts of Gadugi and Duyvkta to explore the Eastern Cherokee oral tradition, and to explain how storytelling in this tradition - as both an ancient and a contemporary literary form - is instrumental in the perpetuation of Cherokee identity and culture. Muse Isaacs worked among the Eastern Cherokees of North Carolina, recording stories and documenting storytelling practices and examining the Eastern Cherokee oral tradition as both an ancient and contemporary literary form. For the descendants of those Cherokees who evaded forced removal by the U.S. government in the 1830s, storytelling has been a vital tool of survival and resistance - and as Muse Isaacs shows us, this remains true today, as storytelling plays a powerful role in motivating and educating tribal members and others about contemporary issues such as land reclamation, cultural regeneration, and language revitalization. The stories collected and analyzed in this volume range from tales of creation and origins that tell about the natural world around the homeland, to post-Removal stories that often employ Native humor to present the Cherokee side of history to Cherokee and non-Cherokee alike. The persistence of this living oral tradition as a means to promote nationhood and tribal sovereignty, to revitalize culture and language, and to present the Indigenous view of history and the land bears testimony to the tenacity and resilience of the Cherokee people, the Ani-Giduwah.

Akwesasne territory straddles the U.S.-Canada border in upstate New York, Ontario, and Quebec. In 1979, in the midst of a major conflict regarding self-governance, traditional Mohawks there asserted their sovereign rights to self-education. Concern over the loss of language and culture and clashes with the public school system over who had the right to educate their children sparked the birth of the Akwesasne Freedom School (AFS) and its grassroots, community-based approach. In Free to Be Mohawk, Louellyn White traces the history of the AFS, a tribally controlled school operated without direct federal, state, or provincial funding, and explores factors contributing to its longevity and its impact on alumni, students, teachers, parents, and staff. Through interviews, participant observations, and archival research, White presents an in-depth picture of the Akwesasne Freedom School as a model of Indigenous holistic education that incorporates traditional teachings, experiential methods, and language immersion. Alumni, parents, and teachers describe how the school has fostered a strong sense of what it is to be ""fully Mohawk."" White explores the complex relationship between language and identity and shows how AFS participants transcend historical colonization by negotiating their sense of self. According to Mohawk elder Sakokwenionkwas (Tom Porter), ""The prophecies say that the time will come when the grandchildren will speak to the whole world. The reason for the Akwesasne Freedom School is so the grandchildren will have something significant to say."" In a world where forced assimilation and colonial education have resulted in the loss or endangerment of hundreds of Indigenous languages, the Akwesasne Freedom School provides a cultural and linguistic sanctuary. White's timely study reminds readers, including the Canadian and U.S. governments, of the critical importance of an Indigenous nation's authority over the education of its children.

The history of Native Americans in the U.S. South is a turbulent one, rife with conflict and inequality. Since the arrival of Spanish conquistadors in the fifteenth century, Native peoples have struggled to maintain their land, cultures, and ways of life. In We Will Always Be Here, contemporary tribal leaders, educators, and activists share their struggles for Indian identity, self-determination, and community development. Reflecting on such issues as poverty, education, racism, cultural preservation, and tribal sovereignty, the contributors to this volume offer a glimpse into the historical struggles of southern Native peoples, examine their present day efforts, and share their hopes for the future. They also share examples of cultural practices that have either endured or been revitalized. In a country that still faces challenges to civil rights and misconceptions about Indian identity and tribal sovereignty, this timely book builds a deeper understanding of modern Native peoples within a region where they are often overlooked.

"Oh God, here comes Esther Ross." Such was the greeting she received from members of the U.S. Congress during her repeated trips to the Capitol on behalf of Stillaguamish Indians. Tenacious and passionate, Esther Ross's refusal to abandon her cause resulted in federal recognition of the Stillaguamish Tribe in 1976. Her efforts on behalf of Pacific Northwest Indians at federal, state, and local levels led not only to the rebirth of the Stillaguamish but also to policy reforms affecting all Indian tribes.

In this rare, in-depth portrait of a contemporary American Indian woman, Robert H. Ruby and John A. Brown document Ross's life and achievements. At the turn of the twentieth century, the Stillaguamish tribe, located on the Puget Sound in Washington State, had all but disappeared. With no organization or system of communication, tribal members dispersed. Desperate for help, surviving members asked Ross, a young, well-educated descendant of Stillaguamish and Norwegian heritage, to assist them in suing for lost land and government services. For fifty years, she waged a persistent campaign, largely self-staffed and self-funded. Despite personal problems, cultural barriers, and reluctance among some tribal members, Ross succeeded, but she was eventually forced from tribal leadership.

This volume provides insight into the family life of Native Americans of the northeast quadrant of the North American continent and those living in the adjacent coastal and piedmont regions. These Native Americans were among the most familiar to Euro-colonials for more than two centuries. From the tribes of the northeast woodlands came "great hunters, fishermen, farmers and fighters, as well as the most powerful and sophisticated Indian nation north of Mexico [the Iroquois Confederacy].

After the defeat of Custer at the Battle of the Little Big Horn, June, 1876; thousands of Lakota Sioux went to Canada to escape the American army. Their leaders included Sitting Bull, Four Horns and the two famous Lakota chiefs with the name "Black Moon." Most returned to American reservations within 5 years; but over 200 stayed in Canada where their descendants live today. This is their story.