"On a late summer day, many years ago, a young man set out on a voyage through the mountains. He never reached his destination. When his remains were discovered by three British Columbia hunters, roughly three hundred years after he was caught by a storm or other accident, his story had faded from even the long memory of the regions people. First Nations elders decided to call the discovery Kwaday Dan TsinchiLong Ago Person Found. The discovery of the Kwaday Dan Tsinchi man raised many questions. Who was he and how did he die? Where had he come from? Where was he going, and for what purpose? What did his world look like? But his remains, preserved in glacial ice for centuries, offered answers, tooas did the traditional knowledge and experience of the Indigenous peoples in whose territories he lived and died. In this comprehensive and collaborative account, scientific analysis and cultural knowledge interweave to describe a life that ended just as Europeans were about to arrive in the northwest. What emerges is not only a portrait of an individual and his world, but also a model for how diverse ways of knowing, in both scholarly and oral traditions, can complement each other to provide a new understanding of our complex histories."

A Report of an Inquiry into an Injustice chronicles Peter Kulchyski's experiences with the Begade Shuhtagot'ine, a small community of a few hundred people living in and around Tulita (formerly Fort Norman), on the Mackenzie River in the heart of Canada's Northwest Territories. Despite their formal objections and boycott of the agreement, the band and their lands were included in the Sahtu treaty, a modern comprehensive land claims agreement negotiated between the Government of Canada and the Sahtu Tribal Council, representing Dene and Metis peoples of the region. While both Treaty Eleven (1921) and the Sahtu Treaty (1994) purport to extinguish Begade Shuhtagot'ine Aboriginal title, oral history and documented attempts to exclude themselves from treaty strongly challenge the validity of that extinguishment. Structured as a series of briefs to an inquiry into the Begade Shutagot'ine's claim, this manuscript documents the negotiation and implementation of the Sahtu treaty and amasses evidence of historical and continued presence and land use to make eminently clear that the Begade Shuhtagot'ine are the continued owners of the land by law: they have not extinguished title to their traditional territories; they continue to exercise their customs, practices, and traditions on those territories; and they have a fundamental right to be consulted on, and refuse or be compensated for, development projects on those territories. Kulchyski bears eloquent witness to the Begade Shuhtagot'ine people's two-decade struggle for land rights, which have been blatantly ignored by federal and territorial authorities for too long.

Jamie J. Fader documents the transition to adulthood for a particularly vulnerable population: young inner-city men of color who have, by the age of eighteen, already been imprisoned. How, she asks, do such precariously situated youth become adult men? What are the sources of change in their lives? Falling Back is based on over three years of ethnographic research with black and Latino males on the cusp of adulthood and incarcerated at a rural reform school designed to address "criminal thinking errors" among juvenile drug offenders. Fader observed these young men as they transitioned back to their urban Philadelphia neighborhoods, resuming their daily lives and struggling to adopt adult masculine roles. This in-depth ethnographic approach allowed her to portray the complexities of human decision-making as these men strove to "fall back," or avoid reoffending, and become productive adults. Her work makes a unique contribution to sociological understandings of the transitions to adulthood, urban social inequality, prisoner reentry, and desistance from offending.

A vivid description of the people, events, and issues that forever changed the lives of Native Americans during the 1960s and 1970s-such as the occupation of Alcatraz, fishing-rights conflicts, and individuals such as Clyde Warrior. Rising out of more than a century of poverty and pervasive repression, stoked by the example of the movement against the Vietnam War and the upheaval among black and Chicano civil-rights activists, the American Indian Movement shifted the debate over "the Indian problem" to a new level. Many Native peoples also took a stand for fishing rights, land rights, and formed resistance to coal and uranium mining on tribal land. This work tells the story of that movement, and provides the first encyclopedic treatment of this subject. Providing a vital documentation of a controversial and often surprising period in American Indian history, Bruce E. Johansen, an accomplished scholar and authority on Native American history, provides more than descriptions of historic events and careful analysis; he also frames what occurred in the American Indian Movement personally and anecdotally, drawing from individual stories to illustrate larger trends-and to ensure that the material is appealing to high school students, university-level readers, and general readers alike. Compares American Indian content to Black, Latino, and Asian civil-rights movements at the same historical era Relates the activities of the American Indian Movement to those of many regional groups that were active at the same time Draws connections between activities in the 1960s and 1970s to outcomes today, such as a ban on Navajo uranium mining, development of reservation infrastructure, and reclamation of many Native languages

"It's no trick Shkeme Garcia has written a simple fable that teaches a powerful lesson about jokes that go too far. Sister Rabbit's Tricks should be recommended reading for adults as well as kids."--Carla Aragon, author of Dance of the Eggshells

Sister Rabbit enjoys visiting her friends and relatives in the forest. She also enjoys playing tricks on the other animals, and sometimes Rabbit's tricks get her into trouble.

Inspired by the many rabbit stories from the pueblos of New Mexico, this story of Sister Rabbit and her antics shows us a trickster animal, wily and lovable, who can fool her friends but needs to learn some lessons about how to get along in life.

This volume surveys the archaeology of Native North Americans from their arrival on the continent 15,000 years ago up to contact with European colonizers. Offering rich descriptions of monumental structures, domestic architecture, vibrant objects, and spiritual forces, Timothy R. Pauketat and Kenneth E. Sassaman show how indigenous people shaped both their history and North America's many varied environments. They place the student in the past as they trace how Native Americans dealt with challenges such as climate change, the rise of social hierarchies and political power, and ethnic conflict. Written in a clear and engaging style with a compelling narrative, The Archaeology of Ancient North America presents the grand historical themes and intimate stories of ancient Americans in full, living color.

This is the story of Billy Gene Malone and the end of an era. Malone lived almost his entire life on the Navajo Reservation working as an Indian trader; the last real Indian trader to operate historic Hubbell Trading Post. In 2004, the National Park Service (NPS) launched an investigation targeting Malone, alleging a long list of crimes that were "similar to Al Capone". In 2005, federal agent Paul Berkowitz was assigned to take over the year- and-a-half-old case. His investigation uncovered serious problems with the original allegations, raising questions about the integrity of his supervisors and colleagues as well as high-level NPS managers. In an intriguing account of whistle-blowing, Berkowitz tells how he bypassed his chain-of-command and delivered his findings directly to the Office of the Inspector General.

Laura Cornelius Kellogg was an eloquent and fierce voice in early twentieth-century Native American affairs. An organizer, author, playwright, performer, and linguist, Kellogg worked tirelessly for Wisconsin Oneida cultural self-determination when efforts to Americanize Native people reached their peak. She is best known for her extraordinary book Our Democracy and the American Indian (1920) and as a founding member of the Society of American Indians. In an era of government policies aimed at assimilating Indian peoples and erasing tribal identities, Kellogg supported a transition from federal paternalism to self-government. She strongly advocated for the restoration of tribal lands, which she considered vital for keeping Native nations together and for obtaining economic security and political autonomy. Although Kellogg was a controversial figure, alternately criticized and championed by her contemporaries, her work has endured in Oneida communitymemory and among scholars in Native American studies, though it has not been available to a broader audience. Ackley and Stanciu resurrect her legacy in this comprehensive volume, which includes Kellogg's writings, speeches, photographs, congressional testimonies, and coverage in national and international newspapers of the time. In an illuminating and richly detailed introduction, the editors show how Kellogg's prescient thinking makes her one of the most compelling Native intellectuals of her time.

From Filmmaker Warriors to Flash Drive Shamans broadens the base of research on Indigenous media in Latin America through thirteen chapters that explore groups such as the Kayapo of Brazil, the Mapuche of Chile, the Kichwa of Ecuador, and the Ayuuk of Mexico, among others, as they engage video, DVDs, photography, television, radio, and the Internet. The authors cover a range of topics such as the prospects of collaborative film production, the complications of archiving materials, and the contrasting meanings of and even conflict over ""embedded aesthetics"" in media production, i.e., how media reflects in some fashion the ownership, authorship, and/or cultural sensibilities of its community of origin. Other topics include active audiences engaging television programming in unanticipated ways, philosophical ruminations about the voices of the dead captured on digital recorders, the innovative uses of digital platforms on the Internet to connect across generations and even across cultures, and the overall challenges to obtaining media sovereignty in all manners of media production. The book opens with contributions from the founders of Indigenous Media Studies, with an overview of global Indigenous media by Faye Ginsburg and an interview with Terence Turner that took place shortly before his death.

Annotated translation of a Dutch account book recording trade with Native Americans in Ulster County, New York from 1712 to 1732. Documents and analyzes 2,000 exchanges in intercultural commercial dealings in the mid-Hudson River Valley. Includes profiles of 40 named and identified Native Americans.

The tragic and fascinating history of the first epic struggle between white settlers and Native Americans in the early seventeenth century: "a riveting historical validation of emancipatory impulses frustrated in their own time" (Booklist, starred review) as determined Narragansett Indians refused to back down and accept English authority. A devout Puritan minister in seventeenth-century New England, Roger Williams was also a social critic, diplomat, theologian, and politician who fervently believed in tolerance. Yet his orthodox brethren were convinced tolerance fostered anarchy and courted God's wrath. Banished from Massachusetts Bay Colony in 1635, Williams purchased land from the Narragansett Indians and laid the foundations for the colony of Rhode Island as a place where Indian and English cultures could flourish side by side, in peace. As the seventeenth century wore on, a steadily deepening antagonism developed between an expansionist, aggressive Puritan culture and an increasingly vulnerable, politically divided Indian population. Indian tribes that had been at the center of the New England communities found themselves shunted off to the margins of the region. By the 1660s, all the major Indian peoples in southern New England had come to accept English authority, either tacitly or explicitly. All, except one: the Narragansetts. In God, War, and Providence "James A. Warren transforms what could have been merely a Pilgrim version of cowboys and Indians into a sharp study of cultural contrast...a well-researched cameo of early America" (The Wall Street Journal). He explores the remarkable and little-known story of the alliance between Roger Williams's Rhode Island and the Narragansett Indians, and how they joined forces to retain their autonomy and their distinctive ways of life against Puritan encroachment. Deeply researched, "Warren's well-written monograph contains a great deal of insight into the tactics of war on the frontier" (Library Journal) and serves as a telling precedent for white-Native American encounters along the North American frontier for the next 250 years.

A Grammar of Upper Tanana, Volume 1 provides a linguistically accurate written record of the endangered Upper Tanana language. Serving as a descriptive grammar of Upper Tanana, the book meticulously details a language that is currently fluently spoken by approximately fifty people in limited parts of Alaska's eastern interior and Canada's Yukon Territory. As part of the Dene (Athabascan) language group, Upper Tanana embodies elements of both the Alaskan and Canadian subgroups of Northern Dene. This is the first comprehensive grammatical description of any of the Alaskan Dene languages. With the goal of preserving a language no longer consistently taught to younger generations, Olga Lovick's foundational study is framed within the traditional form of linguistic theory that allows linguists and nonspecialists alike to study a vulnerable language that exists outside the dominant Indo-European mainstream. This text provides a substantive bulwark to protect a language acutely threatened by near-term extinction. In its expansive detailing of the Upper Tanana language, this volume is methodologically oriented toward structural linguistics through approaches focusing on phonology, lexical classes, and morphology. With attention to both detail and thoroughness, Lovick's comparative approach provides solid grounding for the future survival of the Upper Tanana language.

2019 High Plains Book Award Winner for the Creative Nonfiction and Indigenous Writer categories In Bitterroot Susan Devan Harness traces her journey to understand the complexities and struggles of being an American Indian child adopted by a white couple and living in the rural American West. When Harness was fifteen years old, she questioned her adoptive father about her "real" parents. He replied that they had died in a car accident not long after she was born-except they hadn't, as Harness would learn in a conversation with a social worker a few years later. Harness's search for answers revolved around her need to ascertain why she was the target of racist remarks and why she seemed always to be on the outside looking in. New questions followed her through college and into her twenties when she started her own family. Meeting her biological family in her early thirties generated even more questions. In her forties Harness decided to get serious about finding answers when, conducting oral histories, she talked with other transracial adoptees. In her fifties she realized that the concept of "home" she had attributed to the reservation existed only in her imagination. Making sense of her family, the American Indian history of assimilation, and the very real-but culturally constructed-concept of race helped Harness answer the often puzzling questions of stereotypes, a sense of nonbelonging, the meaning of family, and the importance of forgiveness and self-acceptance. In the process Bitterroot also provides a deep and rich context in which to experience life.

When Buffalo Bill's Wild West show traveled to Paris in 1889, the New York Times reported that the exhibition would be ""managed to suit French ideas."" But where had those ""French ideas"" of the American West come from? And how had they, in turn, shaped the notions of ""cowboys and Indians"" that captivated the French imagination during the Gilded Age? In Transnational Frontiers, Emily C. Burns maps the complex fin-de-siecle cultural exchanges that revealed, defined, and altered images of the American West. This lavishly illustrated visual history shows how American artists, writers, and tourists traveling to France exported the dominant frontier narrative that presupposed manifest destiny - and how Native American performers with Buffalo Bill's Wild West and other traveling groups challenged that view. Many French artists and illustrators plied this imagery as well. At the 1900 World's Fair in Paris, sculptures of American cowboys conjured a dynamic and adventurous West, while portraits of American Indians on vases evoked an indigenous people frozen in primitivity. At the same time, representations of Lakota performers, as well as the performers themselves, deftly negotiated the politics of American Indian assimilation and sought alternative spaces abroad. For French artists and enthusiasts, the West served as a fulcrum for the construction of an American cultural identity, offering a chance to debate ideas of primitivism and masculinity that bolstered their own colonialist discourses. By examining this process, Burns reveals the interconnections between American western art and Franco-American artistic exchange between 1865 and 1915.

Fascinating, firsthand memoir of a young white man's life among the Piegan Blackfeet in Montana Territory. Includes detailed accounts of religious ceremonies and customs, child-rearing, food preparation, tanning buffalo hides, war parties, raids and much else. Of great interest to ethnologists and students of Native American history.

Largely forgotten today, the National Council on Indian Opportunity (1968-1974) was the federal government's establishment of self-determination as a way to move Indians into the mainstream of American life. By endorsing the principle that Indians possessed the right to make choices about their own lives, envision their own futures, and speak and advocate for themselves, federal policy makers sought to ensure that Native Americans possessed the same economic, political, and cultural opportunities afforded other Americans. In this book, the first study of the NCIO, historian Thomas A. Britten traces the workings of the council along with its enduring impact on the lives of indigenous people.

The original people of the Hudson Bay lowlands, often known as the Lowland Cree and known to themselves as Muskekowuck Athinuwick, were among the first Aboriginal peoples in northwestern North America to come into contact with Europeans. This book challenges long-held misconceptions about the Lowland Cree, and illustrates how historians have often misunderstood the role and resourcefulness of Aboriginal peoples during the fur-trade era. Although their own oral histories tell that the Lowland Cree have lived in the region for thousands of years, many historians have portrayed the Lowland Cree as relative newcomers who were dependent on the Hudson's Bay Company fur-traders by the 1700s. Historical geographer Victor Lytwyn shows instead that the Lowland Cree had a well-established traditional society that, far from being dependent on Europeans, was instrumental in the survival of traders throughout the network of HBC forts during the 18th and 19th centuries.

This collection is a celebration of Paula Gunn Allen's life (1939-2008) as an indigenous scholar, writer, and woman. It features the creative writing, art, and memoir of Native American and other writers, scholars, and activists including Patricia Clark Smith, Maurice Kenny, Barbara Mann, Janice Gould, LeAnne Howe, Elaine Jacobs, Annette van Dyke, Margara Averbach, Kristina Bitsue, Deborah Miranda, Carolyn Dunn, Jennifer Browdy, Joseph Bruchac III, Sandra Cox, and La Vonne Brown Ruoff. It follows the 2010 West End Press edition of Paula Gunn Allen's final works, America the Beautiful: Last Poems, edited by Patricia Clark Smith.

The first comprehensive history of the Aboriginal First World War experience on the battlefield and the home front. When the call to arms was heard at the outbreak of the First World War, Canada's First Nations pledged their men and money to the Crown to honour their long-standing tradition of forming military alliances with Europeans during times of war, and as a means of resisting cultural assimilation and attaining equality through shared service and sacrifice. Initially, the Canadian government rejected these offers based on the belief that status Indians were unsuited to modern, civilized warfare. But in 1915, Britain intervened and demanded Canada actively recruit Indian soldiers to meet the incessant need for manpower. Thus began the complicated relationships between the Imperial Colonial and War Offices, the Department of Indian Affairs, and the Ministry of Militia that would affect every aspect of the war experience for Canada's Aboriginal soldiers. In his groundbreaking new book, For King and Kanata, Timothy C. Winegard reveals how national and international forces directly influenced the more than 4,000 status Indians who voluntarily served in the Canadian Expeditionary Force between 1914 and 1919 - a per capita percentage equal to that of Euro-Canadians - and how subsequent administrative policies profoundly affected their experiences at home, on the battlefield, and as returning veterans.

Who was Nede Wade Christie? Was he a violent criminal guilty of murdering a federal officer? Or a Cherokee statesman who suffered a martyr's death for a crime he did not commit? For more than a century, journalists, pulp fiction authors, and even serious historians have produced largely fictitious accounts of ""Ned"" Christie's life. Now, in a tour de force of investigative scholarship, Devon A. Mihesuah offers a far more accurate depiction of Christie and the times in which he lived. In 1887 Deputy U.S. Marshal Dan Maples was shot and killed in Tahlequah, Indian Territory. As Mihesuah recounts in unsurpassed detail, any of the criminals in the vicinity at the time could have committed the crime. Yet the federal court at Fort Smith, Arkansas, focused on Christie, a Cherokee Nation councilman and adviser to the tribal chief. Christie evaded capture for five years. His life ended when a posse dynamited his home - knowing he was inside - and shot him as he emerged from the burning building. The posse took Christie's body to Fort Smith, where it lay for three days on display for photographers and gawkers. Nede's family suffered as well. His teenage cousin Arch Wolfe was sentenced to prison and ultimately perished in the Canton Asylum for ""insane"" Indians - a travesty that, Mihesuah shows, may even surpass the injustice of Nede's fate. Placing Christie's story within the rich context of Cherokee governance and nineteenth-century American political and social conditions, Mihesuah draws on hundreds of newspaper accounts, oral histories, court documents, and family testimonies to assemble the most accurate portrayal of Christie's life possible. Yet the author admits that for all this information, we may never know the full story, because Christie's own voice is largely missing from the written record. In addition, she spotlights our fascination with villains and martyrs, murder and mayhem, and our dangerous tendency to glorify the ""Old West."" More than a biography, Ned Christie traces the making of an American myth.

In this challenging and often humorous book, Louis Owens examines issues of Indian identity and relationship to the environment as depicted in literature and film and as embodied in his own mixedblood roots in family and land. Powerful social and historical forces, he maintains, conspire to colonize literature and film by and about Native Americans into a safe "Indian Territory" that will contain and neutralize Indians. Countering this colonial "Territory" is what Owens defines as "Frontier," a dynamic, uncontainable, multi-directional space within which cultures meet and even merge.

Owens offers new insights into the works of Indian writers ranging from John Rollin Ridge, Mourning Dove, and D'Arcy McNickle to N. Scott Momaday, Leslie Silko, James Welch, and Gerald Vizenor. In his analysis of Indians in film he scrutinizes distortions of Indians as victims or vanishing Americans in a series of John Wayne movies and in the politically correct but false gestures of the more recent "Dances With Wolves"."" As Owens moves through his personal landscape in Oklahoma, Mississippi, California, and New Mexico, he questions how human beings collectively can alter their disastrous relationship with the natural world before they destroy it. He challenges all of us to articulate, through literature and other means, messages of personal and environmental -- as well as cultural--survival, and to explore and share these messages by writing and reading across cultural boundaries.