Contested Images: Women of Color in Popular Culture is a collection of 17 essays that analyze representations in popular culture of African American, Asian American, Latina, and Native American women. The anthology is divided into four parts: film images, beauty images, music, and television. The articles share two intellectual traditions: the authors, predominantly women of color, use an intersectionality perspective in their analysis of popular culture and the representation of women of color, and they identify popular culture as a site of conflict and contestation. Instructors will find this collection to be a convenient textbook for women's studies; media studies; race, class, and gender courses; ethnic studies; and more.

From "Aztec" to "Zuni," here are portraits of the daily lives of the First Nations people who lived and still live on the continent of North America; the great floating island the Northeastern woodland tribes called Turtle Island. Songs, chants and legends from the tip of southern Mexico to Alaska and Arctic Canada are included. Covering a time span of a thousand years, the book includes tribes now decimated or who are a nearly forgotten and rarely mentioned part of history.

This book of word-sketches paints a picture of their world: at times harsh and cruel, at other times spiritual and filled with beauty. These word-sketches convey the humanness of the original inhabitants of Turtle Island, the Native American Indians; paints them as neither noble nor savage, but simply as people who learned to live with nature's challenges and hardships and to endure.

To read these portraits of tribes and individuals, their land and customs, their needs, both physical and spiritual, is to understand the magnificent heritage that is the gift to the world from Native American Indian people.

"Wives of the Leopard" explores power and culture in a pre-colonial West African state whose army of women and practice of human sacrifice earned it notoriety in the racist imagination of late nineteenth-century Europe and America. Tracing two hundred years of the history of Dahomey up to the French colonial conquest in 1894, the book follows change in two central institutions. One was the monarchy, the coalitions of men and women who seized and wielded power in the name of the king. The second was the palace, a household of several thousand wives of the king who supported and managed state functions.

Looking at Dahomey against the backdrop of the Atlantic slave trade and the growth of European imperialism, Edan G. Bay reaches for a distinctly Dahomean perspective as she weaves together evidence drawn from travelers' memoirs and local oral accounts, from the religious practices of vodun, and from ethnographic studies of the twentieth century. Wives of the Leopard thoroughly integrates gender into the political analysis of state systems, effectively creating a social history of power. More broadly, it argues that women as a whole and men of the lower classes were gradually squeezed out of access to power as economic resources contracted with the decline of the slave trade in the nineteenth century. In these and other ways, the book provides an accessible portrait of Dahomey's complex and fascinating culture without exoticizing it.

Until its use declined in the nineteenth century, Indians of the southeastern United States were devoted to a caffeinated beverage commonly known as black drink. Brewed from the parched leaves of the yaupon holly (Ilex vomitoria), black drink was used socially and ceremonially. In certain ritual purification rites, Indians would regurgitate after drinking the tea. This study details botanical, clinical, spiritual, historical, and material aspects of black drink, including its importance not only to Native Americans, but also to many of their European-American contemporaries.

Ancient Mound Builders created thousands of sacred earthen structures all across America. These native Indian cultures flourished for 4000 years before the first settlers came, creating mysterious giant earthen shapes of birds, bears, snakes, and alligator mounds, along with great conical mounds that held the bones of their leaders and loved ones. Who were these sophisticated and spiritual ancient people? They were talented shamans, farmers, hunters, fishermen, artists, and midwives who held special reverence for Mother Earth. Learn more about them and see some of their amazing artistic achievements inside "The Mound Builders of Ancient North America." Study a detailed TimeLine that helps to place everything in exact perspective. See what was also happening elsewhere in the world during the Mound Builders heydays. Surprising fetes of engineering and geographic earthworks remind us that these ancient cultures held impressive worldviews.

A story of extraordinary courage and human survival as told by the subject herself. In 1753, 15 year old Mary Jemison was captured by Indians along the Pennsylvania frontier during the Seven Years' War between the French, English, and Indian peoples of North America. She was adopted and incorporated into the Senecas. Mary tells the story of how she lived among her captors and how she became a prominent figure in their community.

People and Change in Australia arose from a conviction that more needs to be done in anthropology to give a fuller sense of the changing lives and circumstances of Australian indigenous communities and people. Much anthropological and public discussion remains embedded in traditionalizing views of indigenous people, and in accounts that seem to underline essential and apparently timeless difference. In this volume the editors and contributors assume that "the person" is socially defined and reconfigured as contexts change, both immediate and historical. Essays in this collection are grounded in Australian locales commonly termed "remote." These indigenous communities were largely established as residential concentrations by Australian governments, some first as missions, most in areas that many of the indigenous people involved consider their homelands. A number of these settlements were located in proximity to settler industries including pastoralism, market-gardening, and mining. These are the locales that many non-indigenous Australians think of as the homes of the most traditional indigenous communities and people. The contributors discuss the changing circumstances of indigenous people who originate from such places. Some remain, while others travel far afield. The accounts reveal a diversity of experiences and histories that involve major dynamics of disembedding from country and home locales, and re-embedding in new contexts, and reconfigurations of relatedness. The essays explore dimensions of change and continuity in childhood experience and socialization in a desert community; the influence of Christianity in fostering both individuation and relatedness in northeast Arnhem Land; the diaspora of Central Australian Warlpiri people to cities and the forms of life and livelihood they make there; adolescent experiences of schooling away from home communities; youth in kin-based heavy metal gangs configuring new identities, and indigenous people of southeast Australia reflecting on whether an "Aboriginal way" can be sustained. The volume takes a step toward understanding the relation between changing circumstances and changing lives of indigenous Australians today and provides a sense of the quality and the feel of those lives.

Before American History juxtaposes Mexico City's famous carved Sun Stone with the mounded earthworks found throughout the Midwestern states of the U.S. to examine the project of settler nationalism from the 1780s to the 1840s in two North American republics usually studied separately. As the U.S. and Mexico transformed from European colonies into independent nations-and before war scarred them both-antiquarians and historians compiled and interpreted archives meant to document America's Indigenous pasts. These settler-colonial understandings of North America's past deliberately misappropriated Indigenous histories and repurposed them and their material objects as "American antiquities," thereby writing Indigenous pasts out of U.S. and Mexican national histories and national lands and erasing and denigrating Native peoples living in both nascent republics.Christen Mucher creatively recovers the Sun Stone and mounded earthworks as archives of nationalist power and Indigenous dispossession as well as objects that are, at their material base, produced by Indigenous people but settler controlled and settler interpreted. Her approach renders visible the foundational methodologies, materials, and mythologies that created an American history out of and on top of Indigenous worlds and facilitated Native dispossession continent-wide. By writing Indigenous actors out of national histories, Mexican and U.S. elites also wrote them out of their lands, a legacy of erasure and removal that continues when we repeat these eighteenth- and nineteenth-century settler narratives and that reverberates in discussions of immigration, migration, and Nativism today.

Highlights a little-known expedition of General George Custer to the Black Hills of South Dakota, showing how it set the stage for later conflict with the Sioux and the Battle of Little Bighorn. This fascinating narrative history tells the story of General George Armstrong Custer's 1874 expedition into the Black Hills of South Dakota and reveals how it set the stage for the climactic Battle of the Little Bighorn two years later. What is the significance of this obscure foray into the Black Hills? The short answer, as the author explains, is that Custer found gold. This discovery in the context of the worst economic depression the country had yet experienced spurred a gold rush that brought hordes of white prospectors to the Sioux's sacred grounds. The result was the trampling of an 1868 treaty that had granted the Black Hills to the Sioux and their inevitable retaliation against the white invasion. The author brings the era of the Grant administration to life, with its "peace policy" of settling the Indians on reservations, corrupt federal Indian Bureau, Gilded Age excesses, the building of the western railroads, the white settlements that followed the tracks, the Crash of 1873, mining ventures, and the clash of white and Indian cultures with diametrically opposed values. The discovery of gold in the Black Hills was the beginning of the end of Sioux territorial independence. By the end of the book it is clear why the Sioux leader Fast Bear called the trail cut by Custer to the Black Hills "thieves' road."

This book details the intersections between the personal life and exceptional writing of Louise Erdrich, perhaps the most critically and economically successful American Indian author ever. Known for her engrossing explorations of Native American themes, Louise Erdrich has created award-winning novels, poetry, stories, and more for three decades. Tracks on a Page: Louise Erdrich, Her Life and Works examines Erdrich's oeuvre in light of her experiences, her gender, and her heritage as the daughter of a Chippewa mother and German-American father. The book covers Erdrich from her birth to the present, offering fresh information and perspectives based on original research. By interweaving biography and literary analysis, the author, who is herself Native American, gives readers a complete and nuanced understanding of the ways in which Erdrich's identity as a woman and an American Indian have influenced her life and her writing. Tracks on a Page is the first, book-length work to approach Erdrich and her works from a non-Euro-Western perspective. It contextualizes both life and writing through the lenses of American Indian history, politics, economics, and culture, offering readers new and intriguing ways to appreciate this outstanding author. Chronological organization takes the reader from Erdrich's childhood, through her years at Dartmouth College, her personal life, and her career as a writer

This first full account of Amelia Stone Quinton (1833-1926) and the organization she cofounded, the Women's National Indian Association (WNIA), offers a nuanced insight into the intersection of gender, race, religion, and politics in our shared history. Author Valerie Sherer Mathes shows how Quinton, like Helen Hunt Jackson, was a true force for reform and progress who was nonetheless constrained by the assimilationist convictions of her time. The WNIA, which Quinton cofounded with Mary Lucinda Bonney in 1879, was organized expressly to press for a "more just, protective, and fostering Indian policy," but also to promote the assimilation of the Indian through Christianization and "civilization." Charismatic and indefatigable, Quinton garnered support for the WNIA's work by creating strong working relationships with leaders of the main reform groups, successive commissioners of Indian affairs, secretaries of the interior, and prominent congressmen. The WNIA's powerful network of friends formed a hybrid organization: religious in its missionary society origins but also political, using its powers to petition and actively address public opinion. Mathes follows the organization as it evolved from its initial focus on evangelizing Indian women-and promoting Victorian society's ideals of "true womanhood"-through its return to its missionary roots, establishing over sixty missionary stations, supporting physicians and teachers, and building houses, chapels, schools, and hospitals. With reference to Quinton's voluminous writings-including her letters, speeches, and newspaper articles-as well as to WNIA literature, Mathes draws a complex picture of an organization that at times ignored traditional Indian practices and denied individual agency, even as it provided dispossessed and impoverished people with health care and adequate housing. And at the center of this picture we find Quinton, a woman and reformer of her time.